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The Spiritual Clinic (1928)

by T. Austin-Sparks

First published in "A Witness and A Testimony" magazines, 1928-1929.

Contents

Chapter 1 - Paralysis

Chapter 2 - The Paralysis of an Unguarded Mind

Chapter 3 - The Paralysis of Disappointed Expectations

Chapter 4 - The Paralysis of a Spiritual Irregularity

Chapter 5 - Spiritual Neurasthenia

Chapter 1 - Paralysis

The miracles of Christ are not only called "wonders" (that which arrests and bewilders the reason) they are also "signs" - that which points to something else; they are indicative of something more and simply something beyond or behind. While it is doubtless true that the healing miracles implied and signified that in His redemptive person and work Christ would at length deliver the human body from its corruption and all the painful fruits of sin therein, we believe that the present emphasis is to be placed mainly upon illustrative suggestiveness of the maladies specifically dealt with although not all specifically named (Matt. 4:23, 10:1; Mark 1:34).

The Holy Spirit does not hesitate to reveal or affirm in the records that many maladies and infirmities had demons directly behind them, and Satan directly responsible for them, as well as specific sin as an immediate ground of them. From the illustrative, the parabolic, in the gospels we work through the Cross into the more spiritual and heavenly realm by the resurrection and ascension of Christ and have more to do with the spiritual counterpart than with the physical; while still there remains in the Church a testimony and a prophecy to the entire redemption of spirit, soul, and body.

There are diseases and morbidities which relate to the "inner man," and in so far as he is of greater importance than the "outer man," so the temporal is subservient to and waits upon the spiritual and eternal. We do not propose to deal with the relationship of the two, but suggest in passing that the quickening of the mortal (dying) body depends upon a life in the renewed and energised spirit indwelt by the Holy Spirit of God.

Among the many of the Lord's people who are spiritually afflicted not a few are in a condition of spiritual paralysis. In this matter analogies between the physical and the spiritual do not always hold good and cannot be universally traced, the two realms have different standards of reckoning. While many of the sufferers are quite aware of their condition and know only too well and sadly of their spiritual ineffectiveness, there are many whose impotence is hidden under a considerable amount of feverish activity, emotional stimuli, religious busy-ness, cerebral agitation, oral effusiveness, etc. It depends entirely upon the Divine definition of spiritual potency and effectiveness as to the measure of real purpose served by all this. Moreover, we must realise that even in the true life and service of the Lord there are gradations and levels of spiritual accountability.

Mistaken Signs

It is important that we should be alive to the bluffs which abound in the realm of "Christian" activity. There are many such in our physical disorders and an experienced physician is not deceived into false hopes by these. A liver subject knows quite well that a voracious appetite, rather than a sign of excellent health, too often has a subtle and insidious trap in its hiding. Such examples of what we have called "bluffs" might be greatly multiplied, but it is unnecessary, we know those disconcerting reservations of enthusiasm on the part of the physician or surgeon after we have told of certain pleasing (?) features of our case.

Now we find ourselves between two expressions of the same subject: (1) that where paralysis in spiritual life and service is fully recognised and more than suspected; and (2) that where the trouble is just as active and real but quite undetected.

The Nature of Spiritual Effectiveness

It is, however, necessary in the etiology of this malady to approach the inquiry with a recognition of a general fact. This fact is that the main objective of the forces of evil is by some means - no matter how - to rob the believer of real spiritual fighting-force: not talking force, working force, organising force, advertising force, holding-and-going-to-meeting-force, listening-to-teaching-force, soul-force; but genuine fighting force in which the impact of the victory of the Christ of Calvary by the Cross is registered upon the forces back of the human and worldly elements, the "principalities and authorities, the world rulers of this darkness, and the hosts of wicked spirits in the heavenlies" (Ephesians 6:12).

Spiritual effectiveness is decided there, and not amongst the things seen. It is because of this that the enemy is well pleased amongst the spiritually superficial or unspiritual "Christians" to carry on a campaign of works and activities, programmes, institutions, meetings and churches, and allow or foster a certain kind of success imitative of good, but in which there is nothing that gets beyond time and earth and is lacking in that constituent which affects his hold upon the situation.

Irreconcilable Elements

There are some classic illustrations of spiritual paralysis in the Old Testament, and some tragic instances in the New. To study these is to diagnose many cases as we know them today.

Kadesh Barnea was the scene of a corporate paralysis of the "Church in the Wilderness." The causes are not far to seek. Sitting down by this case and holding our clinic we trace the trouble firstly to a long-standing contradiction and irreconcilable elements in the composition of this "Body." Exodus 12:38 puts its fingers upon this clue. "Mixed multitudes." Egyptians clinging to Hebrews. Egypt elements mixed with Hebrews. Non-covenant elements holding place on covenant ground and exercising influence in mind and heart and will. Now, if Egypt does (as seems very probable) represent figuratively the sense-world, that realm where the senses predominate; where things seen, heard, handled hold the field and are the criteria; where emotions, reasonings, and human volition are the ultimate and final bound of life and determine the course or attitude or outlook; then here is indeed a very strong and sound clue to much of the present spiritual counterpart of the historic paralysis which drained the fighting-force and made impossible the conquest on the part of Israel.

If the components are mixed, the motives will be mixed, the master passions will be mixed. When God challenges His people to work out upon a purely spiritual basis, holding from them everything upon which they could naturally rely or rest as a surety of success; when He withholds all such basis of service as would gratify the flesh; when He allows appearances to appear as though they flatly and positively contradict and deny His covenant; when there is every reason - as such - to believe that the enemy has possession and all the odds are on his side; when in themselves His people can find nothing whatever to provide for the nourishing of hope, but much to the contrary; then motives are tested and discovered, then interests are laid bare, then the ground of standing is made manifest. Then it will be betrayed as to whether it was for the Lord Himself or for the advantages which He is able to give that brought us out to associate with His people. Reason is confounded, feeling is petrified, volition is powerless before some of the practical propositions of God and by some of His methods and dealings with His own. There is absolutely no human ground upon which to hope or expect any emergence into triumph.

Well now, what about it? Is this the end? Is it to be death in the wilderness? Is it paralysis? With many it is. At rock bottom God detected a personal motive, a self-interest, a care for satisfaction in itself, a concern for spiritual possession as an end in itself, a name, a reputation, a standing, something of sense, and when the test came this sense-element came up and strove for its rights, judged after the sight of the eyes, the hearing of the ear, the handling of the hand, the present and immediate prospect. Hence paralysis in the realm that really matters. Satan had a stake inside which gave him a judicial right which even God could not repudiate, seeing that the only means of its repudiation had been neglected by the one concerned - namely, the Cross whereby the flesh has been crucified. Some secret, hidden, almost unrealised walking after the flesh has at length been dragged out into the light by a supreme test and paralysis in spiritual life and service has resulted. Sooner or later every irreconcilable element will manifest itself in spiritual impotence. We must not presume upon our early successes, neither should we be concerned enviously over the apparent prosperity of carnal men in spiritual (?) work: the end is not yet, and the true range of effectiveness is not known to us.

Natural Resource in Spiritual Warfare

For the present we would take but one other case of paralysis in the Old Testament which is of peculiar interest and instructiveness. This instance is recorded in 1 Samuel 13:17-23. Here is disclosed the cunning subtlety of the enemy. As we have pointed out, the main objective of the devil is to render the Lord's people inoperative as a fighting force.

In the case before us the Philistines have put the forges out of commission and the smiths out of work. The weapons of war have been confiscated and the resources for making others destroyed. Pastoral work is not prevented. The enemy does not object to us having teaching and preaching, but it must stay there. Any militant aggressiveness with the weapons which are not carnal but spiritual is forestalled and pre-vented. As with Egypt so with the Philistines there is doubtless a spiritual suggestiveness. They are frequently described as "uncircumcised." Paul is very clear in his revelation that the Cross is God's instrument by which "the whole body of the flesh" is cut off, even "the circumcision of Christ" (Col. 2:11).

But this Philistine aspect is not that of the grosser forms of the flesh or self-life, it is more particularly just the natural life and resource operating toward and upon the spiritual ground. So many there are who seek to do God's work by natural capacity or withhold from it because of lack of natural abilities. Human and natural force of mind, intellect, reason; status, position, influence; personality, acumen, training, advantage; temperament, disposition, constitution, etc., these are the factors which are taken into account. This fact is accountable for a terrible amount of long-run paralysis.

Such as have worked and proceeded upon an emotional life, a life of feeling, of stimulus; visions, enterprises, appeals, stories, presentations; the tragic, the pathetic, the necessitous, in the realm of the Lord's service will - if they are truly His servants and are really going on with Him in spiritual life - come sooner or later to a place of terrible arrest where everything will seem to have fallen through the bottom. The life (?) will dry up and the work be impossible. The old forms of service will be strained, artificial, and forced. Interest, passion, enthusiasm will wane and pass out.

What is true in the realm of feeling is true in other spheres. The drive of will, determination, persistence, obstinacy, tenacity, obduracy, inflexibility, etc. So also in the matter of mere reason; each will at length by its own course, with its own particular emphasis in purely spiritual matters, bring the life to a state of paralysis. We lose all our weapons of effectual warfare when the uncircumcised Philistines, i.e., the natural resources which have never been crucified with Christ, hold sway or gain the ascendancy. "The Philistines be upon thee" will at length be a cry which synchronises with the tragic fact that "the Spirit of the Lord was departed from him" in the case of all such as presume upon natural ability and so play into the hands of forces which had never been circumcised.

Whatever God may do through a man or a woman, employing any wholly sanctified mind or heart or will or resource within or without it must be settled that the measure of spiritual effectiveness, the measure in which we count in the presence of the unseen forces is just the measure in which we have come by the Cross to the place where we know - and live accordingly - that it is not in or of ourselves to serve God; that no resource of ours can count as an effectual basis; that God must do it in us and through us; and that all means, methods, forces, times, enablements, must be out from Himself. Such was the lesson which God took great pains to teach Moses, Paul, and many other prophets, apostles, and men who had been most used.

The test question in the diagnosis is not that which relates to influence amongst men, much or little; reputation, following, head-counting, full diaries, acceptableness, meetings attended and taken-part-in, teaching received, truth known, knowledge possessed, zeal demonstrated, suffering endured: it is not whether we are well known among men, but whether demons say "Jesus I know and ____ I know." It is just how far the impact of Christ as Sovereign Lord is registered through His Body and its members upon the forces opposed to Him back of all human conditions, and how far the registering of that sovereignty there makes its re-action upon the earth-situation as dominated by those hostile forces. We may be very much in action in all other kinds of work and failing here be really paralysed; but we may be out of all other activities and counting in that realm "labour more abundantly (and effectually) than them all." We have yet more to say on this matter.

Chapter 2 - The Paralysis of an Unguarded Mind

There are few, if any, more malignant causes of spiritual paralysis than a mind unrenewed or unguarded. We learn by bitter experience that the main objective of the adversary as the most important means to his ends is the mind. Nine-tenths of the trouble with both the individual child of God and the fellowship (or arrested fellowship) of the Lord's people is traceable to the workings of the unrenewed mind in which there is carnality still or the mind unguarded becoming the playground of "The prince of the power of the air." There are three aspects or directions of this morbid activity -  Godward, manward, and selfward; or upward, outward and inward.

We take the second first.

The Paralysis of a Doubtful Mental Concept Manward

In this realm we have a whole catalogue of unhappy symptoms. Christians with a true knowledge of God and otherwise a real walk with God becoming the prey of all kinds of thoughts about others; misjudgments, prejudices, criticisms, imaginations, etc. Plutarch spoke of great public conflagrations which were resultant from a smoking lamp of gossip in an attic. How true it is that a smouldering suggestion made to the mind and unquenched, at once involves that one and many others in a fire of far-reaching spiritual devastation. The activity of our own natural mind apart from the true revelation of the Holy Spirit; the observation, suggestion, interpretation, report, description, information of others; the insinuation, complexion, perspective, presentation of the wicked spirits in, through, or apart from the above; the "judging after the sight of the eyes and the hearing of the ears" (a thing which it is said the Lord Jesus would never do), the reasoning of the reason; how these lead to arrest, inflammation, disaffection, not only in the member concerned, but - if we knew the laws of spiritual relationship - in the whole spiritual organism.

A germ of this kind may be a lie in substance, or, being truth in substance, nevertheless sets up a wrong basis of relationships, i.e., human instead of Divine; "Knowing after the flesh instead of after the spirit." Oh, if only the Lord's people would obey the profoundly wise injunction "Prove all things"! Such a concept as we have mentioned will soon be fed by the enemy, and seeming evidence will accumulate from all quarters to justify (?) it. When relationships are so infected co-ordinated action and corporate functioning is impossible and the devil's end is achieved.

Then as to the Godward direction.

The Paralysis of a Questioning Mind

This is peculiarly the peril of the severely tried children of God, or the lurking danger in times and places of adversity. A doubt as to the love, the wisdom, the power, the faithfulness of God. Few there be that pass through without at least the consciousness of this spectre, and not many have passed through deep waters and intense fires without a Godward "Why?" at least in their thought. "Why should it be me?" "Why should it always be me?" The ruin of the race was resultant from the acceptance of an insinuation from Satan that God was after all not really favourable to the highest well-being of man; that there was something He was keeping back, and suspicion of God has always been a master-stroke against the primary law of union with God - faith.

When this seed of doubt has been sown in the mind and allowed to remain it is not long before every phase of spiritual vitality is paralysed; prayer, fellowship, the Word, ministry, service, testimony; and God can do nothing with a doubter.

Then again,

The Paralysis of an Introspective Gaze

There are so many whose eyes are always turning inward; self-scrutinising, self-analysing, self-judging. They are always looking at their own spiritual tongue and taking their own spiritual pulse; comparing themselves unfavourably with others of their knowledge, and projecting their own spiritual sensibilities to be hurt. What accusations and condemnations the enemy is able to level at and put upon such! It is no wonder that before long they entertain doubts as to the truth of their own salvation and of God's acceptance of them. This leads to the bogey of having committed the unpardonable sin. Oh, the perils of a too strict an individualism in salvation!

It is clear that this introspective morbidity issues very quickly in paralysis, and joy and peace are "Dead-sea fruit" here.

The Way of Deliverance

Well, having diagnosed the case, it remains to point the remedy.

1. A basic recognition

Before there can be any hope of a cure there must be the clear, definite, deliberate, and conclusive recognition of the FACT that this whole trouble originates with and is perpetuated by the "hosts of wicked spirits in the (lower) heavenlies," "The prince of the power of the air," "The God of this age" (Ephes. 6:12, 2:2; 2 Cor. 4:4).

These powers of darkness are always trying to get a lodgment and obsession in the mind by a thought or idea, and so colour or fill the entire horizon therewith. They will hammer and hammer away with a suggestion to get it entertained.

No wonder that military terms are used by the Holy Spirit in this connection. "The weapons of our warfare are not carnal, but mighty through God unto the casting down of strongholds, casting down imaginations and every high thing... and bringing into captivity every thought," 2 Cor. 10:4. "The Word of God is... sharper than any two-edged sword piercing even to a dividing asunder of soul and spirit... and is a discerner of thoughts..." Heb. 4:12. "The peace of God shall garrison your... mind."

Thus, in the matter of the mind an intense warfare is clearly revealed as going on, and cleaving, captivating and defensive forces are needed. God's provision is not for our protection from our own flesh, that He requires us to reckon ourselves as dead to, but against the adversary. It will be as well for us to bear in mind that the powers of evil interpose between ourselves and others, and others and ourselves, and set up false situations, distort things said, misinterpret anything capable of being misinterpreted, and even creating or suggesting a sense of strain and disaffection when in fact there is none. The recognition of this as being so, and the more so as the spiritual life and work intensifies (explaining why the most spiritual often become the most deeply involved), is basic to any deliverance.

2. The location of the trouble

A further step toward victory is a tracking down of the location of the trouble. We shall have to secure the basic reason and cause of the evil. After all, is that reason in ourselves? Is there not really and truly a revolt in us against it? Is it because we have personal interests to look after? Are there secret personal ambitions, concerns, rights (?) provinces? Does it really matter to us whether we lose all if only Christ comes into His own? Have we "learned how to be abased as well as how to abound"?

If we can give a clear answer to God in such matters may we not conclude that these thoughts and feelings which constantly worry us are not of our choosing or consent? Would we be gratified or grieved if our thoughts about others proved true? This is a good test.

3. A vital necessity

Now whether it be from without or from within there must be an instrument and ground IN us as well as outside of us for victory. This is the renewed spirit and renewed mind. The natural mind and the carnal mind are Satan's ground. We need not here refer to the Scriptures which refer to this; it is enough to say that the Holy Spirit resides within the renewed spirit of every one "born of the Spirit." His work it is to make the Cross of Christ real and effectual in the believer's life. But He does this co-operatively. That is, He bears witness to the truth and against the lie. He judges things for us and in so far as we walk after the spirit and not after the flesh, we are swift to discern what the Spirit saith. When thus He bears witness and registers His judgment, He calls upon us in our renewed spirit to take His enablement and positively and deliberately take the judged thing to the Cross and on the ground of Calvary's victory to refuse and repudiate that thing. Thus we learn to be strong in spirit as we act in faith upon the energising of His might, but it all remains His strength and never becomes ours independently. We shall find that such a course brings deliverance, but it may be that the enemy will return again and again with the old thing until he finds that we have learned how to "resist" effectually, and thus he will change his method. It is the Body of Christ and its corporate witness which is involved, and a due recognition of this will be a more adequate dynamic and motive for resistance than a merely personal concern.

The two diagrams herewith illustrate the principle herein enunciated, and it can be extended to everything that makes for spiritual paralysis and death.

Chapter 3 - The Paralysis of Disappointed Expectations

As we have observed, the causes of spiritual paralysis are very numerous, and we do not expect or attempt to cover the whole ground in this present undertaking. Some of the most common, and, at the same time, such as include others, will engage our attention.

We proceed to speak of

The Paralysis of Disappointed Expectations

There are not a few typical instances of such in the Word of God. Some of these are discerned in ejaculative and fragmentary expressions, such as that of Job, "My purposes are broken off!"

Or of the two on the Emmaus Road - "But we had thought-" or again of John the Baptist - "Art Thou He that should come, or look we for another!"

And then as to the man who has come to be known as "The Rich Fool," there are two fragments in the narrative - "He said... but God said."

In each case there was an arriving at an end, a deadlock, a paralysis, and each represented a false expectation.

Two of these at least were to be accounted for by a mistaken conception. This conception is very far reaching today and has become responsible for much deception; a deception which works in two ways. On the one hand many give up in despair - like John the Baptist - because the issues which they had come to believe were immediately inseparable from a certain acceptance and line of action have not developed. The results have not followed, the success has not materialised. On the other hand many have been ensnared by this false conception into thinking that a certain kind of success, increase, popularity, achievement, is THE thing, while - as a matter of fact - the ultimate spiritual value is almost if not entirely lacking.

In the two cases cited, i.e., John the Baptist and the Emmaus Road too, there are at least two fundamental misconceptions which issued in paralysis.

One was the failure to recognise the initial, primary, and essentially spiritual nature of Christ's mission and work. In their minds the temporal and earthly bulked upon the horizon to the exclusion of the spiritual and heavenly. We think it unnecessary for us to show how much this was so. It is one of the most obvious things in the Gospels, and was one of the Master's greatest problems with His disciples. Again and again, He tried to let in light to correct this misconception, and at last knew that it would be the ground upon which they would all be offended; the difficulty over which they would all stumble, when they saw Him an apparently helpless victim on the Cross.

It was, among other things, an entirely mistaken order of events, as Acts 15:14-16 (R.V.) clearly shows. There was a complete incapacity to recognise the Divine purpose, method, means, time, instrument, basis, and passion. This let in personal interests, concerns, ambitions, and false anxieties. The thwarting of these, and the disillusionment of the Cross utterly smashed them and their whole scheme of things.

"We had thought," said they; but their thought was earthbound. Something of the "Heavenly Vision" is essential to life and assurance and hope and ascendancy. We shall find increasingly that before there can be an earth and world manifestation of the Sovereignty of Christ in anything like a commensurate sense, there will be an intense heavenliness and spirituality of life and work on the part of those who are called to share the Throne.

Whatever else may have been in John's mind leading to his pathetic and despairing message, it is almost certain that his own condition presented a problem occasioned by a mistaken idea. It would be something like this: "If He really is the Christ, and all that has been prophesied of Him is true - all those things about opening the prisons to the prisoners, and letting the oppressed go free etc., why is it that I, having served Him as I have and standing in such a relationship to Him as I do, should be left in this dungeon? There are reports of miracles and mighty works. Why am I left to suffer thus?" This problem comes near to the heart of many of the Lord's people. We know from the Master Himself that He was far from ignoring or forgetting John. In John's case it is certain that not for sin or in Divine forgetfulness was he left in his trial undelivered. The reason was to be found elsewhere.

It might be as well to listen to another who has a different expectation without despair: "The Holy Ghost witnesseth in every city, saying that bonds and afflictions abide me." This one had much to say about the spiritual fruitfulness of his bonds.

"I am an ambassador in bonds for the mystery of the Gospel."

"My bonds in Christ are manifest in all the palace and in all other places."

"Many of the brethren waxing confident by my bonds are much more bold to speak the word."

"Whom I have begotten in my bonds."

It may hardly seem fair to make this comparison between the two men, but one only does it because one finds so many where John was; and who is to know but that Paul sometimes was tempted to feel that way. The facts are that there is often a larger service through a certain curtailment, a fuller life through a deeper death, a richer gain by a keener loss, and we have to look for the impact of the operation of God in us in a realm where the eye of man cannot trace. The Master said of John that he was the greatest of the prophets; and he no less than they was to lay down his life and suffer unto death for his testimony. There is evidently in the eyes of God a virtue in certain sufferings of His servants which is of greater importance to Him than the fleeting glory which might accrue to Him by His deliverance of them. There is that peculiar blessedness to which the Lord referred in His reply to John which belongs to them who under severe trial are "not offended in Him." In some strange way John was related to the Cross and to "the Lamb of God," and thus he was brought within the realm of "the offence of the Cross."

What do we expect in our relationship to "The testimony of Jesus"? Supposing the deepest purposes of God can only be realised by His hiding from our flesh all that that flesh craves for its life, and - more - supposing His work in us whereby triumphant faith and obedience reach their highest form necessitates His concealing Himself and accepting the risk of being considered to have been unfaithful? There is no doubt that most of those who have been called into some of the most vital expressions of "the Eternal purpose" have been trained in the school of apparent Divine contradiction, delay, withdrawal, and darkness. Paul wrote to the Thessalonian saints that "No man should be moved by these afflictions for... we are appointed thereunto."

Job, who cried "My purposes are broken off," learned that that did not matter very much seeing that God's greater purposes stood fast. It all depends upon whether we know that we are in "His purpose" and in His way of fulfillment whether in the day of the ordeal we shall triumph or be paralysed.

Job found strength in recognising that "He performeth the thing that is appointed for me, and many such things are with Him," in spite of those things being quite foreign to his own expectation.

A right and true relationship to the Lord is a basis upon which there is absolute confidence, assurance, and hope when our purposes or expectations are shattered. It was not so in the case of the "rich fool." "He said...." He had purposes of his own unrelated to God. "But God said..." and that was the end of all purpose.

If we have God's life in us we can survive anything. The Lord is not out to peevishly frustrate our hopes or disappoint our expectations, but to either change them for His own or fulfill them in a higher and larger realm.

May we just add a word in this general connection? Many unexpected things, and things quite contrary to expectation, will come to us in both the realm of spiritual experience and Christian service, but one of the bitterest and often most fatal forms of this paralysis comes through disappointed expectations with regard to people. David said in his haste "all men are a lie"! and many others have come perilously near to feeling that they dare not put any confidence in anyone. David's experience of the breakdown and worse of the "familiar friend who went to the house of God" with him has been that of many others. Trusted and highly esteemed leaders, conspicuous and greatly used men of God, such as we had come to trust and look up to and count upon and regard as authorities or counsellors, saints and deeply taught: these all in one or more of many ways causing us to reel under the shock of a disillusionment.

A manifestation of ill-temper, irritability, jealousy, personal interest, pride, respect of persons, suspicion, concern for place, prestige, approval; being influenced by hearsay, report, criticism; prejudice, partiality, compromise. All these or others, and some very much worse. Anyone who reads this will understand what is meant and would be well able to appreciate the acute suffering and resultant numbness and paralysis of such an experience as it strikes at the vitals of faith, fellowship and trust. There are so many embittered and sceptical, soured and suspicious because of such disappointed expectations, and too often they allow it to strike at their faith in God.

Now the first thing to say is that the Lord has prescribed very carefully for this form of paralysis, both for prevention and cure. He has pointed out the antidote both in word and deed. As to the word, at how much pains has God been to warn against "putting trust" in man. Again and again the danger and folly of making man a prop and a basis of confidence has been emphasised. As to the practical side, why - if not for this very purpose - has not the Lord prevented the disappointing and, sometimes, shameful breakdown of His best servants from being placed on record. If the Bible is inspired of God, then we have to place the record to the intention of God. It is strange that we so often extract the comfort for ourselves from this fact, but are shocked when we discover the "like passions" in certain others.

We had better settle it once and for all that, be grateful as we should and must for all the grace of God in His children, and value all the help through them, and esteem them very highly for their work's sake, the Lord will never allow us to go for long on human props for crutches, but will free us to see that He alone is our Rock, that our spiritual education and growth must ever and only rest upon personal and direct knowledge of Himself. The greater the usefulness to God of any life, the deeper the loneliness in experience. He takes us often where no other can enter, interpret, understand, help. Rather, by their mental play upon our strange experience, and their interpretations given to it they create even greater painfulness and distress for us. Soon or later we are bound to be disappointed in man, but this may lead to a rich and deep knowledge of God if we are not soured and paralysed by it.

It will also be the occasion of a great and healthy self-distrust on the one hand, and a deep sympathy and solicitude for the suffering on the other hand. The Master in the hour of anguish "looked for some to help, and there was none." We may be allowed just to sip the cup in order to know something of the help of God which no other can give.

Chapter 4 - The Paralysis of a Spiritual Irregularity

From observation of the maladies which come upon the people of God and bring arrest to His work through them, we have been much impressed with the fact that the violation of a Divine order is the cause of much trouble. If it is true that what God is doing in this age is not just saving individuals as such but in constituting a "Body" and building a "House" by the addition of each saved one, then the right position in each is vital to its perfect functioning and its heavenly order. There is an order, and there is a position for each member. It is not given to us - let us say it with emphasis - it is not given to us to appoint the place or to manipulate into position. That is the work of the Holy Spirit. What we do say is that each member has his or her place and God knows what it is. Under the sovereignty of the Holy Spirit each member should come into that place. If they fail to do so or get into a wrong place, they fail in their essential ministry and upset the effectiveness of the Body.

"God hath set." Articulation is essential to life. "Unto each is given grace according to the measure of the gift of Christ" (Eph. 4:7).

"Having therefore, gifts differing according to grace" (Rom. 12:6).

There are not a few illustrations of dislocation and irregularity in the Scriptures:-

Dathan and Abiram and their company (Numbers 6).

Aaron and Miriam (Numbers 12).

Saul going over the head of Samuel (1 Sam. 13:9).

Uzziah presuming into the priest's office (2 Chron. 26).

Paul has very much to say on matters of order in the Church, and it is not merely the individual position which is of importance, but the relative factor and element. Independent action is as dangerous as dislocation, it robs of covering and protection and exposes to enemy forces. There is a heavenly order, a spiritual system, and the relationships and ministries of believers are to be upon those spiritual principles and a reflection of that heavenly order.

What Paul says about woman's place in ministry and the domestic relationships of the saints can only be understood and appreciated in this light.

When one called of God to do the work of an evangelist assumes the role of a teacher, or vice-versa, or anyone marked out for this particular functioning attempts to do that, or when one goes beyond their scope and assumes any prerogative which is not theirs by Divine ordering, they are in the way of an arrested ministry, and more, they will be landed into serious confusion. People and things - otherwise occupying a vital position in the Divine plan - put into their wrong places have the Divine unction withdrawn from them. This becomes manifest and the spiritually undiscerning conclude that the thing or the person is outside of the Divine purpose and accordingly they rule them out. Thus much confusion and loss ensues.

Undoubtedly in New Testament times the recognition of the corporate nature of the Church and the definite prayer which followed the baptism of everyone who thereby testified to their identification with Christ was the initial establishing of this relative position and this truth of articulation, adjustment, and function. The Holy Ghost came in and took up the superintendence from that time, and any disorder thenceforth was against Him. In these few lines we have encircled a very wide and important field of truth and would plead for a prayerful retracing step by step with the Word. The Holy Spirit's method is to set His seal upon us as we move according to His leading; not according to our fancy, choice, aptitude, predilection or ambition.

(We have not yet covered all the ground concerning spiritual paralysis, but we feel led to move to another subject just now. Doubtless we shall come back to finish the aforesaid.)

Spiritual Blindness

Probably a larger place is given in the Scriptures to the subject of spiritual sight and spiritual blindness than to any other matter relating to life in union with God. One has only to call to mind such common words as: light, darkness; sight, eyes, revelation, vision; knowledge, ignorance; understanding, wisdom, foolishness, error, lies; day, night, etc, to realise how true this is, for all these are related to the inner perception and the organ of spiritual discernment as quickened by the Holy Spirit.

Spiritual enlightenment and vision is clearly and definitely shown in the Word of God to be basic to-

1. Salvation.

2. Growth in holiness and power.

3. Vocation and service.

4. The Oneness and effectiveness of the "Body of Christ."

Hence all these designations of the Adversary, e.g., "Darkness," "Deceiver," "Liar," "Blinder," reveal that to prevent salvation, hinder spiritual growth, destroy ministry, and bring about a weakening schism in the corporate testimony he will by any conceivable means interfere with spiritual enlightenment, to prevent, confuse, injure, or deceive. Let us make a sweep of this field by saying right at the outset that the entire matter of life - growth, cohesiveness, holiness, fellowship, concerted action, effectual fulfillment of the Divine purpose rests upon a true spiritual and heavenly vision. While on the other hand death, paralysis, stagnation, barrenness, disintegration, schism, conflict, divisions, bitterness, wrath, hatred, malice, evil-speaking, personal engrossment; susceptibility, hyper-sensitiveness; criticism, jealousies, offences; defeat, contradiction, chaos, defilement, deadlock, are fruits of-

(a) A loss or absence of a true or adequate heavenly vision.

(b) A false - or merely mental - as differing from a vital - vision.

THE vision - not the mental concept - but THE vision which is living is that of Christ Crucified as the All-inclusive, All-pre-eminent, All-pervading, All-sufficient, All-mighty Sovereign Head; "the Lamb in the midst of the Throne." This vision will lead to everything else mentioned, and only as it grows will there be an adequate motive for all included in salvation, sanctification, vocation, oneness.

This vision is essentially and inseparably bound up with the Cross. For it the Cross is demanded. The Cross alone makes it possible. All that hinders and limits it is dealt with in and by the Cross. It is only given on the ground of Calvary, and it for evermore makes the Cross an abiding necessity as a working force.

Seeing then that spiritual vision is the basis and axis of all, it is no wonder that against it the enemy uses all his devices which are as many as his legions. His methods vary with the people with whom he has to deal. They cannot be tabulated and listed, but we hope ere we are through with this subject, to state the principle by which they may all be detected. Our method we feel will be, in following out this theme, to deal with the spheres, the nature, the causes of defective spiritual sight; the nature, the basis, and the need of spiritual vision, initial and progressive. The spheres relate to the realm out of Christ and in Christ, and deal with-

(a) The natural man.

(b) The carnal mind.

(c) The place of spiritual progress.

(d) The realm of service and ministry.

(e) The corporate life of "the Church - the Body of Christ."

The nature of defective sight will cover the various forms which are illustrated in the physical realm.

All these have their causes, to understand which is to discover the remedy.

We shall find it impossible to be too emphatic in our declaration that one of the most vital organs and faculties of the spiritual life, upon which hangs greater and more issues than any other is that spiritual perception - the eye of the heart or spirit. Without this, progress must be slow, hesitating, blundering, and fraught with many calamities.

For special ministry in the Body of Christ a special gift of spiritual discernment is imparted by the "One Spirit," but discernment is surely intended to be a normal condition in a live member of that Body; yet how few give evidence of possessing it in any measure sufficient to safeguard themselves from error, or even provide for them a ground of certitude and assurance.

But we have anticipated our subject a little, let us return to the first sphere which is that of

Nature's Darkness; Sightless Eyes

In this realm all the children of Adam; who are yet such, are gathered and over the portal of this domain many inscriptions may be read, each one telling of their condition as in darkness, but the one which seems to make their condition so hopeless is this "Neither can they know" (1 Corinthians 2:14).

This, of course, does not mean that the saving truth is withheld from without, but that in them there is no organ capable of taking hold of that truth. The faculty has been destroyed and even though they would see and perceive it is not in themselves to do so. Unless with the presentation of the light and the truth there is also given a capacity to perceive and apprehend, then their condition is indeed hopeless. But let us look in and see who these are and what they are. We may be surprised and astonished, for surely such a condition seems to speak of gross wickedness and deep depths of flagrant iniquity. Well, that depends upon your standpoint; from God's, yes, but from man's - not necessarily and not always. Here truly will be found such as are sinners manifest to all; here heathens who are often referred to by the "civilised" (?) as "sitting in darkness" (what a false comparison!), but here also are included the most enlightened by the light of civilisation as such. Here are some of the greatest brains the world has known. Here are multitudes of the most scholarly and learned. Here are even many whose researches have led them far into the realms of theology and theosophy. Yes, they include many who have held place in ministry and office in what is called "The Church." Many of these live lives which from man's point of view are morally almost flawless. And yet, and yet, with all they do not know in that realm and in that vital way which is "life," eternal life, because Divine and not human life.

Look again! What is their description? "The natural man receiveth not... neither can he know the things of the Spirit of God." It should be well known by now that that word "natural" in the Greek is psychical. Perhaps the faulty translation is not altogether unfortunate for the natural man is the psychical man, and the psychical man is the natural man. He is a different species - so to speak - from the spiritual man. As the word implies the psychical man is entirely governed and bound by reason, feeling, volition, within a world of sense. But the things of the Spirit of God are not in that realm in the first instance. True, spiritual forces can and do register themselves upon psychical apparatus, but the psychical apparatus does not know them (hence the delusion and deception of spiritism), and this is true to the absolute in the matter of the things of God. Not only the delusion of spiritism has its ground in the psychical as a registering apparatus, but the entire counterfeit of the truly spiritual or divinely spiritual is in this realm. Evangelism, "Apostolic" teaching and practice (?), "Pentecostal" experience (?), prayer force, and even exorcism can all be merely psychical. Signs, sensations, impacts, can be psychically produced by the use of the most orthodox New Testament language and doctrine, even the Name and the Blood of Jesus may be employed in terms and language.

There is only one sure safeguard against the colossal delusion by which multitudes will be carried away in the latter days, and that is a clear apprehension of the teaching of the Holy Spirit concerning soul and spirit and the continual operation of the Cross in the realm of the "natural" man.

No, the natural man CANNOT! He may be full of religious knowledge, emotions or feelings, and activities, but if the Bible thunders more than speaks on any matter, it is this: that such can be the most mistaken and deceived.

The highest reach of genius comes far short of the lowest degree of Divine inspiration and revelation.

Christianity is not a system of philosophy but a revelation to faith. The Bible does not argue this truth, it simply affirms it as fact and in its own language describes its nature.

Man cannot by searching find out God. There is nothing that man can do which will be in itself a basis of that knowledge which to possess is "life eternal."

"Thus," you will say, "what is the use of preaching, why call upon men in the name of the Lord to listen to and obey the gospel?" The answer has two sides. As to those preached to, they can adopt an attitude. They can manifest a desire or willingness. They can face one way or the other. There is a double blindness of which we yet have to speak which comes upon those who being among the "can-nots" of nature, place themselves among the "will nots" by deliberate choice. The attitude which recognises the fact of "cannot" and faces toward the light in willingness to see provides God with the needed opportunity for working His work.

On the other hand all preaching which is of any avail to salvation must be in faith and in the Holy Ghost. Faith, because there is no ground of apprehension in man apart from the action of God, and in the Holy Ghost because He alone can impart the "faith unto salvation" and the ability to apprehend on the part of the unsaved. Hence, man cannot be saved when he likes and chooses. It is not given to man to fix the time when he shall "accept Christ," any more than it is in the power of the blind to decide when they shall have eyes. The Lord Jesus alone can "open the eyes of the blind." He came to do it and is still willing to do it, but there is constantly coming for many the time when

"Jesus of Nazareth has passed by."

Chapter 5 - Spiritual Neurasthenia

In the medical world this malady is described as "a condition of weakness and exhaustion of the nervous system, giving rise to various forms of mental and bodily inefficiency. The term covers an ill-defined, motley group of symptoms, which may be either general and the expression of derangement of the entire system, or local, limited to certain organs."

There is an almost appalling amount of this complaint about today, and a terrible prevalence amongst Christian workers. This is significant of a number of spiritual faults, to which we shall refer presently.

Before we deal with the spiritual side, it might be well and helpful if we said just a word about the natural in itself. This is one of those troubles which are so closely related to the mind that it forms peculiarly fruitful ground for the enemy.

For instance, apart from any spiritual factors, such as suffer from neurasthenia are subject to much depression, "low-spirits," and despondency. Inability to perform the ordinary amount of mental work; loss of power of fixed attention - thus, a row of figures cannot be added up correctly; the dictating or writing of a few letters is a source of worry; petty details are a painful effort. Sleeplessness is often a characteristic, not always. Sometimes sensations of pain, usually localised, are present - a joint, a muscle, a sinew, a limb, the skin, the eyes, etc., sometimes marked vertigo, almost like meningitis. Certain other peculiar symptoms of this malady are specially interesting as they come so near to what also characterises supernatural or demoniacal cases.

For instance, in some cases there is a malicious delight in making people who are happier uncomfortable or miserable. Then a well-known symptom is the presence of a second something. When the mind is occupied - or straining to be occupied - with one thing, another thing or presence is shadowing the mental consciousness like a spectre. Then again the intrusion of uncontrollable thoughts, thoughts foreign to the normal life - and often the moral make-up - of the patient cause intense distress. The desire to rush away and escape from everyone is very common, and the tendency to fling oneself down in despair is common in this realm. Indeed the symptoms are legion and vary with the degree or particular form of the complaint. We have only mentioned this much because it is possible to carry into the spiritual realm that which is not specifically spiritual, and either relate to the Lord or to the enemy that which may be just the infirmity of this body of corruption. At least it is as well that we recognise this, and know that our case is in common understanding amongst those who know, and a very general element of this trouble is that the patient always feels that they are completely misunderstood by all.

The Natural-Spiritual Case.

When this distressing condition comes within the circle of God's people the enemy is especially active to give to it spiritual implications. What terrible distress there is abroad because of inability to concentrate the mind in prayer at once! What suffering because of depression which has been interpreted by the "accuser" as being the result of sin, thus setting up a false condemnation! What ravages by reason of that other presence being given a sinister appearance, as though the evil one had been given a right over one! What anguish because of those foreign thoughts! What lost assurance of salvation; sense of being beyond pardon; questioning the whole truth and reality of the Christian faith etc., etc.!

Where shall we begin to help such afflicted ones?

First of all let us say to all the Lord's people that in this realm we have one of the most serious warnings against living the Christian life in the realm of the soul instead of in the spirit. It would seem that the enemy would facilitate such "Christianity" to a tremendous degree. The mental, emotional, and volitional engrossment in "spiritual" things apart from or beyond a true Holy Spirit energising will bring its own Nemesis, and the end may be despair.

"The mind of the flesh is death; the mind of the spirit life and peace."

Thus we would say that what is truly of the Spirit abides and stands when all the realm of the soul (psychical nature) and body breaks down and contradicts.

Have you been truly born from above? Have you been obedient to the heavenly vision: to the light as you have had it? In failure and fall have you repentantly confessed, and done what could be done to bring forth fruit meet for repentance? Have you appealed to the efficacy of the Blood of Jesus Christ, God's Son? Have you kept short accounts with God when convicted of wrong? Then take your stand in your spirit, even against your own "soul" and body if needs be, and against all hell. Stand you upon the fact that He in Whom you have put your trust is "greater than our faith."

Then, one word more here. Keep your eyes outside. Refuse introspection, dwelling upon yourself, your condition, your feelings, your symptoms. Look not for hope in yourself. Seek no virtue in your own heart. Cease to expect any good of yourself, but remember that He is your righteousness, your surety, your acceptance with God, your merit, your Intercessor.