THE FIGHT OF FAITH

Arthur W. Pink

There are some who teach that those Christians who engage in spiritual fighting are living below their privileges. They insist that God is willing to do all our fighting for us. Their pet slogan is, “Let go, and letGod.” They say that the Christian should turn the battle over to Christ. There is a half truth in this, yet only a half truth, and carried to extremes it becomes error. The half truth is that the child of God has no inherent strength of his own: says Christ to His disciples, “Without Me, ye can do nothing” (John 15:5). Yet this does not mean that we are to be merely passive, or that the ideal state in this life is simply to be galvanized automations. There is also a positive, an active, aggressive side to the Christian life, which calls for the putting forth of our utmost endeavours, the use of every faculty, a personal and intelligent co-operation with Christ.

There is not a little of what is known as “the victorious life” teaching which is virtually a denial of the Christian’s responsibility. It is lopsided. While emphasizing one aspect of truth, it sadly ignores other aspects equally necessary and important to be kept before us. God’s Word declares that “every man shall bear his own burden” (Galatians 6:5), which means, that he must discharge his personal obligation. Saints are bidden to “Cleanse themselves from all filthiness of the flesh and spirit” (2 Cor. 7:1), and to “keep themselves unspotted from the world” (James 1:27). We are exhorted to “overcome evil with good” (Rom. 12:21). The apostle Paul declared, “I keep under my body, and bring it into subjection” (1 Cor. 9:27). Thus, to deny that a Christian is called upon to engage in a ceaseless warfare with the flesh, the world, and the Devil, is to fly in the face of many plain Scriptures.

There is a very real twofoldness to the Christian life, and every aspect of Divine truth is balanced by its counterpart. Practical godliness is a mysterious paradox, which is incomprehensible to the natural man. The Christian is strongest when he is weakest, wealthiest when he is poorest, happiest when most wretched. Though unknown (1 John 3:1); yet he is well known (Gal. 4:9). Though dying daily (1 Cor. 15:31), yea, dead; yet, behold, he lives (Col. 3:3-4). Though having nothing, yet he possesses all things (2 Cor. 6:10). Though persecuted, he is not forsaken; cast down, he is not destroyed. He is called upon to “rejoice with trembling” (Psalm 2:11), and is assured: “Happy are ye that weep now” (Luke 6:21). Though the Lord maketh him to lie down in green pastures and leadeth him beside still waters, he is yet in the wilderness, and “in a dry and thirsty land, where no water is” (Psalm 63:1). Though followers of the Prince of peace, Christians are to endure “hardness as good soldiers of Jesus Christ” (2 Timothy 2:3); and though “more than conquerors,” they are often defeated.

“Fight the good fight of faith” (1 Tim. 6:12). We are called upon to engage in a ceaseless warfare. The Christian life is to be lived out on the battlefield. We may not like it, we may wish that it were otherwise, but so has God ordained. And our worst foe, our most dangerous enemy, is self, that “old man” which ever wants his way, which rebels against the “yoke” of Christ, which hates the “cross”; that “old man” which opposes every desire of the “new man,” which dislikes God’s Word and ever wants to substitute man’s word. But self has to be “denied” (Matt. 16:24), his “affections and lusts crucified” (Gal. 5:24). Yet that is by no means an easy task. O what a conflict is ever going on within the true Christian. True there are times when the “old man” pretends to be asleep or dead, but soon he revives and is more vigorous than ever in opposing that “new man.” Then it is that the real Christian seriously asks, “If it be so (that I truly am a child of God) why am I thus?” Such was Rebekah’s puzzling problem when “the children struggled together within her” (Gen. 25:22).

What a parable in action is set before us in the above Scripture! Do we need any interpreter? Does not the Christian have the key which explains that parable in the conflicting experiences of his own soul? Yes, and is not the sequel the same with you and me, as it was with poor Rebekah? “She went and inquired of the Lord.” Ah, her husband could not solve the mystery for her; no man could, nor did she lean unto her own understanding and try and reason it out. No, the struggle inside her was so great and fierce, she must have Divine assurance. Nor did God disappoint her and leave her in darkness. “And the Lord said unto her, Two nations are in thy womb, and two manner of people shall be separated from thy bowels; and the one people shall be stronger than the other people; and the elder shall serve the younger” (Gen. 25:23). But the meaning of such a verse is hid from those who are, in their own conceits, “wise and prudent.” But, blessed by God, it is revealed to those who, taught of the Spirit, are made to realize they are babes, that is, who feel they are ignorant, weak, helpless—for that is what “babes” are.

And who were the two nations that “struggled together” inside Rebekah? Esau and Jacob, from whom two vastly different nations descended, namely, Edom and Israel. Now observe closely what follows: “And the one people shall be stronger than the other.” Yes, Esau was so strong that Jacob was afraid of him, and fled from him. So it is spiritually, the “old man” is stronger than the “new man.” How strange that it should be so! Would we not naturally conclude that that which is “born of the Spirit” is stronger than that which is “born of the flesh” (John 3:6)? Of course, we would naturally think so, for “the natural man receiveth not the things of the Spirit of God” (1 Cor. 2:14). But consider the matter from the standpoint of spiritual discernment. Suppose the “new man” were stronger than the “old man”—then what? Why, the Christian would be self-sufficient, proud, haughty. But God, in His infinite wisdom, allows the “new man” in His children to be weaker than the “old man.” Why? That they may depend upon Him. But it is one thing to know the theory of this, and it is quite another to put it into practice. It is the one thing to believe the “new man” (Jacob) is weaker then the “old man” (Esau, who was born first!), and it is quite another thing to daily seek and obtain from God the needed strength to “fight” against the “old man.” That is why it is called the “good fight of faith,” for faith treats with God.

“Fight the good fight of faith” (1 Tim. 6:12). Our circumstances are the battleground. The “flesh” is never long satisfied with the “circumstances” in which God places us, but always wants to change them, or get into another set than we are now in. Thus it was with Israel of old. The “circumstances” into which God had brought the children of Israel was the wilderness, and they murmured, and wished they were back in Egypt. And that is written as a warning for us! The tendency of circumstances is to bind our hearts to the earth: when prosperous, to make us satisfied with things: when adverse, to make us repine over or covet the things which we do not have. Nothing but the exercise of real faith can lift our hearts above circumstances, for faith looks away from all things seen, so that the heart delights itself and finds its peace and joy in the Lord (Psalm 37:4). This is never easy to any of us; it is always a fight, and only Divine grace (diligently sought) can give us the victory. Oftentimes we fail; when we do, this must be confessed to God (1 John 1:9), and a fresh start made.

Nothing but faith can enable us to rise above “circumstances.” It did so in the case of the two apostles, who, with feet fast in the stocks, with backs bleeding and smarting, sang praises to God in Phillipi’s dungeon; that was faith victorious over most unpleasant circumstances. We can almost imagine each reader saying, “Alas, my faith is so weak.” Ah, ponder again this word; “Fight the good fight of faith”—note the repetition! It is not easy for faith to rise above circumstances; no, it is not. It is difficult, at times, extremely difficult; so the writer has found it. But remember, a “fight” is not finished in a moment, by one blow; oftentimes the victor receives many wounds and is sorely pounded before he finally knocks-out his enemy. So we have found it, and still find it: the great enemy, the “flesh” (self) gives the “new man” many a painful blow, often floors him; but, by grace, we keep on fighting. Sometimes the “new man” gets the victory, sometimes the “old man” does. “For a just man falleth seven times and riseth up again” (Pro. 24:16).

Yes, dear reader, every real Christian has a “fight” on his hands: self is the chief enemy which has to be conquered; our circumstances the battle-ground where the combat has to be waged. And each of us would very much like to change the battle-ground. There are unpleasant things which, at times, sorely try each of us, until we are tempted to cry with the afflicted Psalmist, “O that I had wings like a dove, that I might fly away” (Psalm 55:6). Yes, sad to say, the writer has been guilty of the same thing. But, when he is in his right mind (spiritually), he is thankful for these very “circumstances.” Why? Because they afford an opportunity for faith to act and rise above them, and for us to find our peace, our joy, our satisfaction, not in pleasant surroundings, not in congenial friends, nor even in sweet fellowship with brethren and sisters in Christ; but—in God! He can satisfy the soul. He never fails those who truly trust Him. But it is a fight to do so. Yes, a real, long, hard fight. Yet, if we cry to God for help, for strength, for determination, He does not fail us, but makes us “more than conquerors.”

There is that in each of us which wants to play the coward, run away from the battlefield—our “circumstances.” This is what Abraham did (Genesis 12:10), but he gained nothing by it. This is what Elijah did (1 Kings 19:3), and the Lord rebuked him for it. And these instances are recorded “for our learning” (Romans 15:4), as warnings for us to take to heart. They tell us that we must steadfastly resist this evil inclination, and call to mind that exhortation, “Watch ye, stand fast in the faith, quit you (act) like men, be strong” (1 Cor. 16:13).

“Fight the good fight of faith.” Nor does the Lord call upon us to do something from which He was exempted. O what a “fight” the Captain of our salvation endured! See Him yonder in the wilderness: “forty days tempted of Satan, and was with the wild beast” (Mark 1:13), and all that time without food (Matthew 4:2). How fiercely the Devil assaulted Him, renewing his attack again and yet again. And the Saviour met and conquered him on the ground of faith, using only the Word of God. See Him again in Gethsemane; there the fight was yet fiercer, and so intense were His agonies that He sweat great drops of blood. Nor was there any comfort from His disciples: they could not watch with Him one hour. Yet He triumphed, and that, on the ground of faith: “when He had offered up prayers and supplications with strong crying and tears unto Him that was able to save Him from death, and was heard in that He feared” (Heb. 5:7).

Those two instances are recorded for our instruction, and, as ever, their order is beautifully significant. They teach us how we are to “fight the good fight of faith.” Christ Himself has “left us an example!” And what do we learn from these solemn and sacred incidents? This: the only weapon we are to use is the Sword of the Spirit; and, victory is only to be obtained on our knees—“with strong crying and tears.” The Lord graciously enables us so to act. O that each of us may more earnestly seek grace to fight the good fight of faith. We shall have happy and peaceful fellowship together in heaven; but before we get there, the “fight” has to be fought, and won or we shall never get there at all (2 Tim. 4:6-8).
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A Word to Parent

by A. W. Pink

One of the saddest and most tragic features of our twentieth-century “Civilization” is the awful prevalence of disobedience on the part of children to their parents during the days of childhood, and their lack of reverence and respect when they grow up. This is evidenced in many ways, alas, even in the families of professing Christians. In his extensive travels during the past thirty years the writer has sojourned in a great many homes. The piety and beauty of some of them remain as scared and fragrant memories: but others of them have left the most painful impressions. Children who are self-willed or spoiled, not only bring themselves into perpetual unhappiness, but inflict discomfort upon all who come into contact with them, and foreshadow evil things for the days to come.

In the vast majority of cases the children are not to be blamed nearly so much as the parents. Failure to honor father and mother, wherever it is found, is in large measure due to parental departure from the Scriptural pattern. Nowadays the father considers that he has fulfilled his obligations by providing food and raiment for his children, and by acting occasionally as a species of moral policeman. Too often the mother is content to be a domestic drudge, making herself the slave of her children instead of training them to be useful, performing many a task which her daughters should do, in order to allow them freedom for the frivolous. The consequence has been that the home, which ought to be—for its orderliness, its sanctity, and its reigns of love—a miniature heaven and earth, has degenerated into “a filling station for the day and a parking place for the night” as someone has tersely expressed it.

Before outlining the duties of parents toward their children, let it be pointed out that they cannot properly discipline their children unless they have first learned to govern themselves. How can they expect to subdue selfwill in their little ones and check the rise of an angry temper if their own passions are allowed free reign? The character of parents is to be a very large degree reproduced in their offspring: “And Adam lived a hundred and thirty years and begat a son in his own likeness, after his image” (Gen 5:3). The parent must himself or herself be in subjection to God if they may lawfully expect obedience from their little ones. This principle is enforced in Scriptures again and again: “Thou therefore which teachest another, teachest thou not thyself?” (Rom 2:21). Of the bishop or pastor it is written that he must be, “One that ruleth well his own house, having his children in subjection with all gravity. For if a man know not how to rule his own house, how shall he take care of the church of God?” (I Tim 3:4,5). And if a man or woman know not how to rule their own spirit (Pro 25:28), how shall they care for their offspring.

God has intrusted to parents a most solemn and yet a most precious privilege. It is not too much to say that in their hands are deposited the hope and blessing, or else the curse and plague of the next generation. Their families are the nurseries of both Church and State, and according to the cultivating of them now, such will be their fruitfulness hereafter. How prayerfully and carefully should they discharge their trust. Most assuredly God will require an account of the children from the parents’ hands, for they are His, and only lent to their care and keeping. The task assigned you is no easy one, especially in these superlatively evil days. Nevertheless, if trustfully and earnestly sought, the grace of God will be found sufficient here as elsewhere. The Scriptures supply us with rules to go by, with promises to lay hold of and, we may add, with fearful warnings lest we treat the matter lightly.

Instruct Your Children

We have space to mention but four of the principal duties delegated to parents. First, to instruct their children. “And these words, which I command thee this day, shall be in thine heart: and thou shalt teach them diligently unto thy children, and shalt talk of them when thou sittest in thine house, and when thou walkest by the way, and when thou liest down, and when thou risest up” (Deut 6:6,7). This work is far too important to allocate unto others: parents, and not Sunday School teachers, are divinely required to educate their little ones. Nor is this to be an occasional or sporadic thing, but one that is to have constant attention. The glorious character of God, the requirements of His holy law, the exceeding sinfulness of sin, the wondrous gift of His Son, and the fearful doom which is the certain portion of all who despise and reject Him, are to be brought repeatedly before the minds of the little ones. “They are too young to understand such things” is the devil’s argument to deter you from discharging your duty. “And ye fathers, provoke not your children to wrath: but bring them up in the nurture and admonition of the Lord” (Eph 6:4). It is to be noted that the “fathers” are here specifically addressed, and this for two reasons: because they are the head of the family and its government is especially committed to them, and because they are prone to transfer this duty unto their wives. This instruction is to be given by reading to them the Holy Scriptures and expounding upon those things suitable for their age. This should be followed by catechising them. A continued discourse to the young is not nearly so effective as when it is diversified by questions and answers. If they know they will be questioned on what you read, they will listen more closely: the formulating of answers teaches them to think for themselves. Such a method is also found to make the memory more retentive, for answering definite questions fixes more specific ideas in the mind. Observe how often Christ asked His disciples questions.

Be A Good Example

Second, good instructions are to be accompanied by good example. That teaching which issues only from the lips is not at all likely to sink any deeper than the ears. Children are particularly quick to detect inconsistencies, and despise hypocrisy. It is at this point parents need to be most on their faces before God, daily seeking from Him that grace which they so sorely need and which He alone can supply. What care they need to take lest they say or do anything before their children which would tend to corrupt their minds or be of evil consequence for them to follow! How they need to be constantly on their guard against anything which might render them contemptible in the eyes of those who should respect and revere them! The parent is not only to instruct his children in the ways of holiness, but is himself to walk before them in those ways, and show by his practice and demeanor what a pleasant and profitable thing it is to be regulated by the divine law. In a Christian home the supreme aim should be household piety—the honoring of God at all times—everything else being subordinated thereto. In the matter of family life, neither husband nor wife can throw on the other all the responsibility for the religious character of the home. The mother is most certainly required to supplement the efforts of the father, for the children enjoy far more of her company than they do of his. If there is a tendency in fathers to be too strict and severe, mothers are prone to be too lax and lenient, and they need to be much on their guard against anything which would weaken her husband’s authority: when he has forbidden a thing, she must not give her consent to it. It is striking to note that the exhortation of Ephesians 6:4 is preceded by “be filled with the Spirit” (5:18), while the parallel exhortation in Colossians 3:21 is preceded by “let the Word of Christ dwell in you richly” (v. 16), showing that parents cannot possibly discharge their duties unless they are filled with the Spirit and the Word.

Discipline Your Children

Third, instruction and example is to be enforced by correction and discipline. This means, first of all, the exercise of authority—the proper reign of law. Of the father of the faithful, God said, “For I know him, that he will command his children and his household after him, and they shall keep the way of the Lord, to do justice and judgement; that the Lord may bring upon Abraham that which He hath spoken of him” (Gen 18:19). Ponder this carefully, Christian fathers. Abraham did more than offer good advice: he enforced law and order in his household. The rules he administered had for their design the keeping of the “way of the Lord”—that which was right in His sight. And this duty was performed by the patriarch in order that the blessing of God might rest on his family. No family can be properly brought up without household laws, which include reward and punishment, and these are especially important in early childhood, when as yet moral character is unformed and moral motives are not understood or appreciated. Rules should be simple, clear, reasonable and flexible like the Ten Commandments—a few great moral rules, instead of a multitude of petty restrictions. One way of needlessly provoking children to wrath is to hamper them with a thousand trifling restrictions and minute regulations that are arbitrary, due to a parent who is a perfectionist It is of vital importance for the child’s future good that he or she should be brought into subjection at an early age: an untrained child means a lawless adult—our prisons are crowded with those who were allowed to have their own way during their youth. The least offense of a child against the rulers of the home ought not to pass without due correction, for if it find leniency in one direction toward one offense, it will expect the same towards others, and then disobedience will become more frequent till the parent has no control except that of brute force. The teaching of Scripture is crystal clear on this point. “Foolishness is bound in the heart of the child; but the rod of correction shall drive it far from him” (Prov 22:15; and cf. 23:13,14). Therefore God has said, “He that spareth the rod hateth his son: but he that loveth him chasteneth him betimes” (Prov 13:24). And again, “Chasten thy son while there is yet hope, and let not thy soul spare for his crying” (Prov 19:18). Let not a foolish fondness stop you: certainly God loves His children with a deeper parental affection than you can love yours, yet He tells us “As many as I love, I rebuke and chasten” (Rev 3:19 and cf. Heb 12:6). “The rod and reproof give wisdom: but a child left to himself bringeth his mother to shame” (Prov 29:15). Such severity must be used in their early years, before age and obstinacy have hardened the child against the fear and sting of correction. Spare the rod, and you spoil the child: use it not on him, and you lay up one for your own back. It should hardly need pointing out that the above Scriptures are far from inculcating that a reign of terror is to mark the home life. Children can be governed and punished in such a way so that they do not lose their respect and affections toward their parents. Beware of souring their temper by unreasonable demands, or provoking their wrath by smiting them to vent your own rage. The parent is to punish a disobedient child not because he is angry, but because he is right— because God requires it, and the welfare of the child demands it. Never make a threat which you have no intention of executing, nor a promise you do not mean to perform. Remember that for your children to be well informed is good, but for them to be well controlled is better.

Pay close attention to the unconscious influences of a child’s surroundings. Study to make the home attractive: not by producing carnal and worldly things but by noble ideals, by inculcating a spirit of unselfishness, by genial and happy fellowship. Separate the little ones from evil associates. Watch carefully the periodicals and books which come into the home, the occasional guest which sits at the table, and the companionships your children form. Parents carelessly let people have free access to their children who undermine their authority, overturn their ideals, and sow seeds of frivolity and iniquity before they are aware. Never let your child spend a night among strangers. So train your girls that they will be useful and helpful members of their generation, and your boys that they will be industrious and self-supporting.

Pray For Your Children

Fourthly, the last and most important duty, respecting both the temporal and spiritual good of your children, is fervent supplication to God for them. Without this all the rest will be ineffectual. Means are unavailing unless the Lord blesses them. The Throne of Grace is to be earnestly implored that your efforts to bring up your children for God may be crowned with success. True, there must be a humble submission to His sovereign will, a bowing before the truth of Election. On the other hand, it is the privilege of faith to lay hold of the divine promises and to remember that the effectual fervent prayer of a righteous man availeth much. Of holy Job it is recorded concerning his sons and daughters that he “rose up early in the morning and offered burnt offerings according to the number of them all.” (1:5) A prayerful atmosphere should pervade the home and be breathed by all who share it.¶

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Christian Employees

A.W. Pink

“Servants, be obedient to them that are your masters according to the flesh, with fear and trembling, in singleness of heart, as unto Christ; Not with eyeservice, as menpleasers; but as the servants of Christ, doing the will of God from the heart; With good will doing service, as to the Lord, and not to men: Knowing that whatsoever good thing any man doeth, the same shall he receive of the Lord, whether he be bond or free” —Ephesians 6:5-8.

How intensely practical is the Bible! It not only reveals to us the way to Heaven, but it is also full of instruction concerning how we are to live here upon earth. God has given His Word unto us to be a lamp unto our feet and a light unto our path: that is, for the regulating of our daily walk. It makes known how God requires us to conduct ourselves in all the varied relations of life. Some of us are single, others married; some are children, others parents; some are masters, others servants. Scripture supplies definite precepts and rules, motives, and encouragements for each alike. It not only teaches us how we are to behave in the church and in the home, but equally so in the workshop and in the kitchen, supplying necessary exhortations to both employers and employees—clear proof God has not designed that all men should be equal, and sure index that neither “Socialism” nor “Communism” will ever universally prevail. Since a considerable portion of most of our lives be spent in service, it is both for our good and God's glory that we heed those exhortations.

A secular writer recently pointed out that “work has increasingly come to be regarded as a distasteful means to the achievement of leisure, instead of leisure as a recuperative measure to refit us for work.” That is a very mild way of saying that the present generation is pleasure mad and hates any kind of real work. Various explanations have been advanced to account for this: such as the ousting of craftsmanship by machinery, the fear of unemployment discouraging zeal, the doles, allowances and reliefs which are available for those who don't and won't work. Though each of those has been a contributing factor, yet there is a more fundamental and solemn cause of this social disease, namely, the loss of those moral convictions which formerly marked a large proportion of church-goers, who made conscience of serving the Lord while engaged in secular activities, and who were actuated by the principles of honesty and integrity, fidelity and loyalty.

Nowhere has the hollowness of professing Christians been more apparent, during the last two or three generations, than at this point. Nowhere has more reproach been brought upon the cause of Christ than by the majority of those employees who bore His name. Whether it be in the factory, the mine, the office, or in the fields, one who claims to be a follower of the Lord Jesus should stand out unmistakably from his fellow employees who make no profession. His punctuality, his truthfulness, his conscientiousness, the quality of his work, his devotion to his employer's interests, ought to be so apparent that there is no need for him to let others know by his lips that he is a disciple of Christ. There should be such marked absence of that slackness, carelessness, selfishness, greed and insolence which mark the majority of the ungodly, that all may see he is motivated and regulated by higher principles than they are. But, if his conduct belies his profession, then his companions are confirmed in their opinion that “there is nothing in religion but talk.”

Nor does the whole of the blame rest upon them: the pulpit is far from being guiltless in this matter. The Lord has expressly bidden His servants to preach thereon, as being a subject of great importance and an essential part of that doctrine which is according to godliness. “Let as many servants as are under the yoke count their own masters worthy of all honour, that the name of God and His doctrine be not blasphemed. And they that have believing masters, let them not despise them because they are brethren, but rather do them service, because they are faithful [mg: believing] and beloved, partakers of the benefit: these things teach and exhort” (I Tim. 4:1-2). But where is the minister today who does so? Alas, how many have despised and neglected such practical yet unpopular teaching! Desirous of being regarded as “deep,” they have turned aside unto doctrinal disputes or prophetical speculations which profit no one. God says “If any man teach otherwise...he is proud [mg: a fool], knowing nothing” (I Tim.4:3-4)!

Once again is the pastor Divinely ordered, “But speak thou the things which become sound doctrine: that the aged men be sober...the aged women likewise...young men likewise exhort to be sober minded...Servants to be obedient unto their own masters, to please them well in all things; not answering again, not purloining, but showing all good fidelity; that they may adorn the doctrine of God our Saviour in all things” (Titus 2:1-9). Are you, fellow minister, speaking upon these things? Are you warning servants that all needless absenteeism is a sin? Are you informing those of your church members who are employees that God requires them to make it their constant endeavour to give full satisfaction unto their masters in every part of their conduct—that they are to be respectful and not saucy, industrious and not indolent, submissive and not challenging the orders they receive? Do you teach them that their conduct either adorns or disgraces the doctrine they profess? If not, you are sadly failing in carrying out your commission.

In view of the almost total silence of the pulpit thereon, it is striking to see how frequently the New Testament epistles inculcate and enlarge upon the duties of the employees. In Ephesians we find the apostle exhorting, “Servants be obedient to them that are your masters according to the flesh, with fear and trembling, in singleness of heart, as unto Christ. Not with eye-service, as men-pleasers, but as the servants of Christ, doing the will of God from the heart. With good will doing service, as to the Lord, and not to men” (6:5-). Christian servants are required to comply with the calls and commands of their employers: to do so with respectful deference to their persons and authority, to be fearful of displeasing them. They are to be as diligent in their work and to discharge their duties with the same conscientious solicitude when their master is absent as when his eye is upon them. They are to perform their tasks “with good will,” not sullenly and reluctantly, but thankful for an honest means of livelihood. And all of this as “the servants of Christ” careful not to dishonour Him by any improper behaviour, but seeking to glorify Him working from such motives as will sanctify our labours and make them a “spiritual sacrifice” unto God.

In Colossians the apostle also exhorted, “Servants, obey in all things your masters according to the flesh, not with eye-service, as men-pleasers, but in singleness of heart, fearing God. And whatsoever ye do, do it heartily, as to the Lord, and not unto men” (3:22-23). Every lawful command he must obey, however distasteful, difficult or irksome. He is to be faithful in every trust committed to him. Whatsoever his hand findeth to do, he must do it with his might, putting his very best into it. He is to do it readily and cheerfully, taking pleasure in his work. All is to be done “as to the Lord,” which will transform the secular into the sacred. Then it is added, “Knowing that of the Lord ye shall receive the inheritance: for ye serve the Lord Christ” (v.24)—what encouragement to fidelity is that! “But he that doeth wrong shall receive the wrong which he hath done” (v.25) is a solemn warning to deter from failure in duty, for “either in this world or the other, God will avenge all such injury” (J.Gill).

“Servants be subject to your masters with all fear: not only to the good and gentle, but also to the froward. For this is thankworthy, if a man for conscience endure grief, suffering wrongfully” (I Peter 2:18-19). This repeated insistence of the apostles for employees discharging their duties properly, indicates not only how much the glory of God is involved therein, but also that an unwillingness on their part makes such repetition necessary—evidenced by those who take two or three days' extra holiday by running off to religious meetings, thereby putting their masters to inconvenience. Holiness is most visible in our daily conduct: performing our tasks in such a spirit and with such efficiency as will commend the Gospel unto those we serve. Let it be borne in mind that these instructions apply to all servants, male and female, in every station and condition. Let each reader of these pages who is an employee ask himself or herself—How far am I making a genuine, prayerful and diligent endeavour to comply with God's requirements in the performances of my duties? Let not “rules of unions” nor “regulations of shop stewards” be allowed to set aside or modify these Divine commandments.

It is to be pointed out that the above precepts are enforced and exemplified in the Scriptures by many notable examples. See how the Spirit delighted to take notice of the devotion of Eliezer, even praying that the Lord God would “send me good speed this day, and show kindness unto my master Abraham” (Gen.24:12), and note how faithfully he acquitted himself and how well he spake of his master. Jacob could say “ye know that with all my power I have served” (Gen.31:6)—Can you answer the same? Though a heathen:“His master saw that the Lord was with him, and that the Lord made all that he did to prosper in his hand. And Joseph found grace in his sight!” (Gen. 39:3-4)—what a testimony was that! Scripture also chronicles the unfaithfulness of Elisha's servant and the fearful judgment that came upon him(II Kings5:20-27). Finally, let all domestics and employees remember that the servant place has been honoured and adorned forever by the willing and perfect obedience of the incarnate Son of God! “Whatsoever thy hand findeth to do, do with thy might” (Eccl. 9:10)—put your very best into it.

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Keeping the Heart

A.W. Pink

IN CHRISTENDOM TODAY there are thousands of professing Christians against whom little or nothing in the way of fault could be found so far as their outward lives are concerned. They live moral, clean, upright, honest lives while at the same time the state of their hearts is totally neglected. It is not sufficient to bring our outward deportment into harmony with the revealed will of God. He holds us accountable for what goes on inside, and requires us to keep check on the springs of our actions, the motives which inspire and the principles which regulate us. God requires “truth in the inward parts” (Psalm 51:6). Christ has enjoined us to “take heed” to ourselves “lest at any time our hearts be overcharged with surfeiting, and drunkenness, and cares of this life” (Luke 21:34). If I do not look within how then shall I be able to ascertain whether I possess that poverty of spirit, mourning for unholiness, meekness, hungering and thirsting after righteousness and purity of heart upon which the Saviour pronounces His benediction (Matt 5:1-8)? We must remember that salvation itself is both subjective and objective, for it consists not only of what Christ did for His people, but also what He by the Holy Spirit did in them. I have no evidence whatever of my justification apart from my regeneration and sanctification. The one who can say “I am crucified with Christ” (judicially) can also add “Christ liveth in me” (experimentally), and living by faith in Him is proof that He “loved me and gave himself for me” (Gal 2:20).

The heart is the center of man's moral nature, of the personality; it equals the whole inner man, it is the fount out of which everything else comes, and is the seat of his thoughts and of his affections and of his will (Gen 6:5). To guard the heart means that we should live to the glory of God in every respect; that that should be the supreme desire of our life, that we desire to know Him, love Him and serve Him.

If we are to be approved of God it is by no means sufficient that we make clean the outside of the cup and platter, yet many suppose that that is all that matters. “Cleanse first that which is within “ (Matt 23:26) is our Lord's command. This is rarely given any attention these days, or none at all. It is the devil who seeks to persuade people that they are not responsible for the state of their hearts, that it is impossible for them to change them. Such is most agreeable unto those who think to be “carried to heaven on flowery beds of ease.” But no regenerate soul, with God's Word before him, will credit such falsehood. The Divine command is plain: “Keep thy heart with all diligence; for out of it are the issues of life” (Prov 4:23). This is the principal task set before us, for it is at the heart God ever looks, and there can be no pleasing Him while it is unattended to; yea, woe be unto those who disregard it. He who makes no honest endeavor to cast out sinful thoughts and evil imaginations, and who does not mourn over their presence, is a moral leper. He who makes no conscience of the workings of unbelief, the cooling of his affections, the surgings of pride, is a stranger to any work of grace in his soul.

Not only does God bid thee to “keep thy heart,” but He requires that you do it “with all diligence;” that is, that you make it your main concern and constant care. The Hebrew word of “keep” signifies to “guard,” to watch over this heart (that is, the soul or inward man) as a precious treasure of which thieves are ever ready to rob thee. The devotions of your lips and the labors of your hands are unacceptable to the Lord if your heart is not right in His sight. What husband would appreciate the domestic attentions of his wife if he had good reasons to believe that her affections were alienated from him?

God takes note not only of the matter of our actions but the springs from which they are done and the design of the same. If we become slack and careless in any of these respects, it shows that our love is cooled and that we have become weary of God. The Lord God is He that “pondereth the heart” (Prov 24:12) observing all its motions. He knows whether your alms-deeds are done in order to be seen of men and admired by them, or whether they issue from disinterested benevolence. He knows whether your expressions of good will and love to your brethren are feigned or genuine!

The Bible lays open, as no other book, the turpitude (shameful depravity) and horrid nature of sin as that “abominable thing” which God “hates” (Jer 44:4), and which we are to detest and shun. It never gives the least indulgence or disposition to sin, nor do any of its teachings lead to licentiousness. It sternly condemns sin in all its forms, and makes known the awful curse and wrath of God which are its due. It not only reproves sin in the outward lives of men, but discovers the secret faults of the heart which is its chief seat. It warns against the first motions, and legislates for the regulating of our spirits, requiring us to keep clean the fountain from which are “the issues of life.” Its promises are made unto holiness, and its blessings bestowed upon “the pure in heart.” The ineffable (that which cannot be expressed) and exalted holiness of the Bible is its chief and peculiar excellence, as it is also the principal reason why it is disliked by the majority of the unregenerate.

The Bible forbids all impure desires and unjust thoughts as well as deeds. It prohibits envy (Prov 23:17), and all forms of selfishness (Rom 15:1). It requires us to “cleanse ourselves from all filthiness of the flesh and spirit, and to perfecting holiness in the fear of God” (2Cor 7:1), and bids us to “abstain from all appearance of evil” (I Thess 5:22). Heavenly doctrine is to be matched with heavenly character and conduct. Its requirements penetrate into the innermost recesses of the soul, exposing and censuring all the corruptions found there. The law of man goes no farther than “Thou shall not steal,” but that of God “Thou shalt not covet.” The law of man prohibits the act of adultery, but the law of God reprehends (finds fault with, censures, blames) the looking upon a woman “to lust after her” (Matt 5:28). The law of man says, “Thou shalt not murder,” that of God forbids all ill-will, malice or hatred (1 John 3:15). It strikes directly at that which fallen nature most cherishes and craves. “Woe unto you, when all men shall speak well of you” (Luke 6:26). It prohibits the spirit of revenge, enjoins the forgiveness of injuries, and, contrary to the self-righteousness of our hearts, inculcates humility.

Such a task calls for Divine aid, hence help and grace need to be earnestly and definitely sought of the Holy Spirit each day. Alas, so many today are just playing with the solemn realities of God, never embracing and making them their own. How about you, reader? Is this true of you ? Selah.

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Is Christ Your Lord?

A. W. Pink (1886-1952)

We do not ask: Is Christ your “Savior,”?—but is He, really and truly, your Lord? If He is not your Lord, then He is most certainly not your “Savior.” Those who have not received Christ Jesus as their “Lord” and yet suppose Him to be their “Savior,” are deluded, and their hope rests on a foundation of sand. Multitudes are deceived on this vital point, and therefore, if the reader values his or her soul, we implore you to give a most careful reading to this little tract.

When we ask, is Christ your Lord? we do not inquire, Do you believe in the Godhead of Jesus of Nazareth? The demons do that (Mat 8:28-29) and yet perish notwithstanding! You may be firmly convinced of the Deity of Christ, and yet be in your sins. You may speak of Him with the utmost reverence, accord Him, His divine titles in your prayers and yet be unsaved. You may abominate those who traduce His person and deny His divinity, and yet have no spiritual love for Him at all.

When we ask, Is Christ your Lord, we mean, does He in very deed occupy the throne of your heart, and does He actually rule over your life? “We have turned everyone to his own way” (Isa 53:6) describes the course which we all follow by nature. Before conversion every soul lives to please self. Of old it was written, “every man did that which was right in his own eyes,” and why? “In those days there was no King in Israel” (Jdg 21:25). Ah! that is the point we desire to make clear to the reader. Until Christ becomes your King (1Ti 1:17; Rev 15:3), until you bow to His scepter, until His will becomes the rule of your life, self dominates, and thus Christ is disowned.

When the Holy Spirit begins His work of grace in a soul, He first convicts of sin. He shows me the real and awful nature of sin. He makes me realize that it is a species of insurrection, a defying of God’s authority, a setting of my will against His. He shows me that in going my “own way” (Isa 53:6), in pleasing myself, I have been fighting against God. As my eyes are opened to see what a lifelong rebel I have been, how indifferent to God’s honor, how unconcerned about His will—I am filled with anguish and horror, and made to marvel that the thrice Holy One has not long since cast me into Hell. Reader, have you ever gone through this experience? If not, there is very grave reason to fear that you are yet spiritually dead!

Conversion, true conversion, saving conversion, is a turning from sin to God in Christ. It is a throwing down of the weapons of my warfare against Him, a ceasing to despise and ignore His authority. New Testament conversion is described thus: “Ye turned to God from idols to serve [to be in subjection to, to obey] the living and true God” (1Th 1:9). An “idol” is any object to which we give what is due alone unto God the supreme place in our affections, the molding influence of our hearts, the dominating power of our lives. Conversion is a right about face, the heart and will repudiating sin, self, and the world. Genuine conversion is always evidenced by “Lord what wilt Thou have me to do?” (Act 9:6); it is an unreserved surrendering of ourselves to His holy will. Have you yielded yourself to Him? (Rom 6:13)

There are many people who would like to be saved from Hell, but who do not want to be saved from self-will, from having their own way, from a life of (some form of) worldliness. But God will not save them on their terms. To be saved, we must submit to His terms: “Let the wicked forsake his way, and the unrighteous man his thoughts: and let him return unto the Lord [having revolted from Him in Adam], and He will have mercy upon him” (Isa 55:7). Said Christ, “Whosoever he be of you that forsaketh not all that he hath [all that is opposed to Me], he cannot be My disciple” (Luk 14:33). Men must be turned “from darkness to light, and from the power of Satan unto God,” before they can “receive forgiveness of sins, and inheritance among them which are sanctified” (Act 26:18).

“As ye have therefore received Christ Jesus the Lord, so walk ye in Him” (Col 2:6). That is an exhortation to Christians, and its force is—Continue as you began. But how had they “begun”? By receiving “Christ Jesus the Lord,” by surrendering to Him, by subjecting themselves to His will, by ceasing to please themselves. His authority was now owned. His commands now became their rule of life. His love constrained them to a glad and unreserved obedience. They “gave their ownselves to the Lord” (2Co 8:5). Have you, my dear reader, done this? Have you? Do the details of your life evidence it? Can those with whom you come into contact see that you are no more living to please self (2Co 5:15)?

Oh my reader, make no mistake upon this point: a conversion which the Holy Spirit produces is a very radical thing. It is a miracle of grace. It is the enthroning of Christ in the life. And such conversions are rare indeed. Multitudes of people have just sufficient “religion” to make them miserable. They refuse to forsake every known sin, and there is no true peace for any soul until he does. They have never “received Christ Jesus the Lord” (Col 2:6). Had they done so, “the joy of the LORD” would be their strength (Neh 8:10). But the language of their hearts and lives (not their “lips”) is, “we will not have this man to reign over us” (Luk 19:14). Is that your case?

The great miracle of grace consists in changing a lawless rebel into a loving and loyal subject. It is a “renewing” of the heart, so that the favored subject of it has come to loathe what he loved, and the things he once found irksome are now winsome (2Co 5:17). He delights “in the law of God after the inward man” (Rom 7:22). He discovers that Christ’s “commandments are not grievous” (1 Jo 5:3), and that “in keeping of them there is great reward” (Psa 19:11). Is this your experience? It would be if you received Christ Jesus THE LORD!

But to receive Christ Jesus the Lord is altogether beyond unaided human power. That is the last which the unrenewed heart wants to do. There must be a supernatural change of heart before there is even the desire for Christ to occupy its throne. And that change, none but God can work (1Co 12:3). Therefore, “Seek ye the LORD while He may be found” (Isa 55:6). Search for Him with all your heart (Jer 29:13). Reader, you may have been a professing Christian for years past, and you may have been quite sincere in your profession. But if God has condescended to use this tract to show you that you have never really and truly “received Christ Jesus the Lord,” if now in your own soul and conscience you realize that SELF has ruled you hitherto, will you not now get down on your knees and confess to God. Confess to Him your self-will, your rebellion against Him, and beg Him to so work in you that, without further delay, you may be enabled to yield yourself completely to His will and become His subject, His servant, His loving slave, in deed and in truth?
- by A. W. Pink

From:
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RESISTING THE DEVIL

Arthur W. Pink

“Resist the Devil, and he will flee from you.” (James 4:7)

This brings before us an aspect of the Truth concerning which many Christians are largely ignorant. Oftentimes they are unaware that it is “the Devil” who is attacking them and needs to be resisted. Many suppose that Satan’s assaults are confined unto tempting us to sin. Not so; in many cases his object is to oppose and hinder us in the doing of that which is good. Frequently he makes use of human beings to annoy and harass us.

For example, he will send a caller to the door, or someone to ring on the telephone, when we are engaged in prayer. He will move worldly relatives to visit us on the Sabbath-day and thus prevent our spending the time quietly with the Lord. Or, he will shape our “circumstances” to hinder our spiritual good, multiplying our duties and tasks so that we have not leisure or are too weary for study. Few of God’s children appear to know that it is their privilege and right to be victorious over Satan’s attacks. The Lord has not left His people here at the mercy of their great Enemy, helpless to overcome him. No, He has told us in His Word how we may defeat him.

To begin at the beginning: “Resist the Devil, and he will flee from you.” This is a Divine command, it is a duty which the Lord has laid upon us. Our first responsibility concerning it is to give it our best attention, to fix it in our minds, to ponder its terms, to desire and determine to obey. Probably some will say, I wish that I could, but I know not how. Then our second responsibility concerning it is to acknowledge this, asking God to enlighten, begging Him to teach us how to obey it. Tell Him you want to do as He has bidden, and for Him to grant instruction and enablement thereunto.

Yet necessary and important as this is, it is not enough. Prayer was never designed by God to relieve us of our responsibilities and encourage laziness. It is not sufficient for me to pray that God will grant us a fruitful garden this summer—though I should pray about this, as about “everything”: Philippians 4:6. No, I must dig and plant, water and weed it. So it is here: the answer to my prayer for enlightenment for heeding the exhortation of James 4:7 must come to me through the Scriptures. Hence, my third responsibility is to search the Scriptures, asking the Holy Spirit to graciously guide me into the Truth. This means that I must come to the Bible with a definite object, aiming to discover just what it teaches about the Christian’s “resisting the Devil” so that he “flees” from him.

Let us begin our “search” of God’s Word on this important practical subject by looking closely at the immediate context of the command found in our text. First, we note that it is found in the second half of the verse: “Submit yourselves therefore to God; resist the Devil.” Ah, how can I expect to do the second until I have done the first? To “submit” myself unto God means that my own wisdom, will and wishes must be entirely set aside, and His Word and will rule me in all things. To submit to God means that I recognize His claims upon me, that I am His creature, His child, to be controlled by Him as One having absolute right to my complete subjection.

But let us look more closely at and ponder the first half of this verse: “Submit yourselves therefore to God.” This at once tells me that I need to look back to the previous verse, for the word “therefore” always points to a conclusion based upon and drawn from something going before. Turning back, then, to verse 6 I read, “But He giveth more grace. Wherefore He saith, God resisteth the proud, but giveth grace unto the humble.” Ah, that is encouraging, that stimulates faith and hope. The One unto whom I am to “submit” myself is no harsh Tyrant, no merciless Despot, but the “God of all grace.” He has already given me saving grace, and “He giveth more grace” to the humble, and “more grace” is exactly what I need, if I am to successfully “resist the Devil.”

“Wherefore He saith, God resisteth the proud, but giveth grace unto the humble.” God resisteth the proud, because the proud resist Him. The essence of pride is self-sufficiency: it is that spirit which disdains help from another, confident that I am fully able to manage for myself. Spiritually, pride is that awful conceit that I can get along without God. It is a fearful delusion begotten and fostered by the Devil. Contrariwise, “humility” is a being emptied of self-sufficiency: it is the heart realization that I am completely dependent upon God for everything. Humility, grace, and victory over the Devil are inseparably connected! But nothing is more offensive to Satan than humility, for he is a proud spirit, and his desire is to puff us up and get us to walk and act independently of God.

“Submit yourselves therefore to God.” The word “submit” signifies to place myself under another. There must be a subjection of the whole man to the whole law of God; a giving up of ourselves to be governed by Him; our thoughts, desires, actions regulated strictly by the rules laid down in His Word. Submission to God also denotes an unrepining acquiescence to the dispositions of His providence, an unmurmuring disposal of ourselves to His sovereign pleasure. Thus, there must be a complete surrender of myself and my life to God, to be ordered and disposed of by Him.

Now there is a double relation or connection between the two halves of James 4:7. First and most obviously, I must “submit” to God if ever I am to successfully “resist” the Devil. How can it be otherwise? I cannot prevail over the great Enemy in my own strength, and God will not give me of His “grace” while I am resisting Him! Thus, I must cease resisting God before I can hope to resist the Devil—chiefly to make me proud, self-sufficient, independent. The prayer-less soul is a proud one, for his refusal to receive strength from God is tantamount to saying that he can get along through the day without Him. It was by pride Satan fell, and he would feign have more company, and draw us into his snare. His bait is easily swallowed, for it is natural to us. Our first parents caught readily at the suggestion “Ye shall be as gods.”

But what is meant by “resist the Devil?” First, that I am not to be terrified at him. Satan has no enforcing power: he cannot prevail over me without my consent. Second, that I am not to even listen to his suggestion: “resist” actively, saying “I will not”: take that attitude, and firmly stand your ground. Third, quote Scripture to him, a pertinent and suitable one which meets his particular suggestion. Count upon the power of God’s Word, expect it to drive him away. Fourth, plead God’s promise in the text: “resist the Devil and he will flee from you.” Yes, he will “flee,” for he is not only a conquered foe, but an arrant coward as well. “Flee from you,” yet only, “for a season”; he will return and renew the fight; and so must you.

But let us now resume our searching of God’s Word to find out what it has to teach us on this subject of resisting the Devil. We have already discovered enough to encourage us, so let us continue our quest for further light and help. This means that I must turn to a concordance and look up, slowly and carefully, every verse having in it the word “Devil” or “Satan.” This calls for patience, but if it be prayerfully exercised, God will reward it. I come now to 1 Peter 5:8 and read, “Be sober, be vigilant; because your adversary the devil, as a roaring lion, walketh about, seeking whom he may devour; whom resist, steadfast in the faith.” Surely this is very graphic and impressive. If you knew that a lion had escaped from a local circus, that it was a fierce and hungry one, that it was loose and roaming the streets, and your daily duties obliged you to go abroad, how cautiously and carefully would you proceed! Ah, dear friends, my supposition is neither imaginary nor overdrawn. There is one, more powerful and cruel than any animal lion, which is abroad, seeking to devour your soul and mine. How little we really believe this! How halfhearted is the heed we give to this Divine warning!

Let us glance for a moment at the context of this verse: “Casting all your care upon Him, for He careth for you” (1 Peter 5:7). Here the tried and troubled children of God are invited to roll upon the Lord the whole burden of their anxiety, being assured of His compassion for them. Yes, but that privilege and assurance of His tender care must not tempt us to be careless and reckless. Here, as every where in Scripture, the promise and the command are joined together. Note what immediately follows. First, “Be sober.” In common speech “soberness” is the opposite of drunkenness. But let us bear in mind that there are many other things besides wine and whiskey which intoxicate. “Be sober” means, Be temperate in all things, put a curb on your every desire and appetite, particularly be “sober” in your use of and expectations from the world.

“Set your affection on things above, not on things on the earth” (Colossians 3:2). If the eye of faith measures earthly things in the light of God’s Word it will be seen that they are temporary, unsatisfying, worthless. The pleasures of sin are only “for a season” (Hebrews 11:25), and a brief one at that! Remember too there must be “soberness” of mind, before there will be soberness of body. O the importance of forming right estimates of earthly and heavenly things. If I truly receive into my heart the declaration of God’s Word that “all under the sun” is but “vanity and vexation of spirit,” soberness will indeed be promoted.

Second, “be vigilant,” not careless, nor rash and presumptuous. I must be watchful, alert, wideawake. Here again I must start with the inner man: I shall never be “vigilant” about external temptations till I have learned to “gird up the loins” of my mind (1 Peter 1:13), and to “rule my own spirit” (Proverbs 16:32). Let us then seek grace to be “vigilant” over our minds and bring “into captivity every thought to the obedience of Christ” (2 Corinthians 10:5). Let us seek to be “vigilant” over our moods, watchful lest Satan should gain an advantage. If depressed, he will seek and tempt me to despondency and despair. But I must “resist” that inclination. If light and giddy, he will tempt to fleshly mirth and hilarity, which ill-becomes a follower of Christ. But remember that I must first be “sober,” if I am to be “vigilant”!

Third, “whom resist steadfast.” Resist his efforts to prejudice your heart against God, and instill into your mind evil thoughts about Him. He will try to make you doubt His love, murmur against the severity of His providences and the strictness of His commandments. Resist his enticements to draw you unto the place of temptation, remembering that God has said “Have no fellowship with the unfruitful works of darkness” (Ephesians 5:11). Resist his efforts to lead you into active sinning: saying with Joseph, “How then can I do this great wickedness, and sin against God!” (Genesis 39:9).

Our resistance must be earnest and zealous. If a madman attacked and you were fighting for your very life, you would put forth every effort. So it must be here: it is your own soul he is seeking to destroy. Eve’s resistance was faint and half-hearted: she dallied with his evil solicitations. Be warned from her fall. By “earnest” I mean, Be indignant at his first suggestions—for example, to laze in bed on the Sabbath morning. Our resistance must be thorough. The approaches of Satan to the soul are gradual: he asks us to yield but a little at first. Many promise themselves they will stop after they have conceded a trifle, but when a stone at the top of the hill starts rolling down, it is hard to stop. We see this principle forcibly illustrated in the case of gamblers and drunkards. Take heed unto thyself. Our resistance must be constant and continuous: not only against his first attack, but his whole siege. The Devil is very persevering, and we must be so too.

Let these three considerations bestir unto this imperative duty of resistance. First, the Devil cannot overcome without your consent: but where there is not a powerful dissent, there is a virtual consent. Take a positive attitude against the great Enemy of souls. Second, think much of the blessedness of victory: this will more than compensate you for all the diligence and strenuous efforts you make. The pleasures of sin are only for a season, but the pleasures and gains of self-denial are eternal: read Mark 10:29, 30. Third, remember that God’s grace is promised unto the one who resists. God delivers, but we “keep ourselves” (1 John 5:18). It is via our watchfulness and prayer that God makes such resistance effectual. There is no promise that God will keep a careless and lax soul.

“Whom resist steadfast in the faith.” Probably there is a double reference here in the expression “the faith.” First, the analogy of faith, or Word of God—compare Jude 3; second, the exercise of the grace of faith. Satan is “the power of darkness” (Luke 22:53), and only the light of God can expose and expel him. Satan uses error to deceive souls, and the truth of God is needed to deliver us. We are to resist him in the faith, by believing, receiving, and acting out the Holy Scriptures. We are also to resist the Devil by the exercise of the grace of faith. Our hearts must lay hold of the precepts and promises of God. A blessed example of this has been left us by Christ: “He resisted the Devil steadfastly in the faith,” using against him naught but the Sword of the Spirit.

“Whom resist steadfast in the faith.” When we stagger through unbelief, we are powerless to stand before our great Enemy. It was through doubting God’s threat that Eve fell. But we can only successfully resist the Devil “steadfast in the faith” as there is a personal appropriation of Christ’s victory. It is written, “And they overcame him by the blood of the Lamb” (Revelation 12:11). Plead that blood before God for deliverance from Satan’s temptations. Count upon its efficacy to deliver you. Shelter beneath it when you realize that Satan is shooting his fiery darts at you.

Finally, let it be pointed out that, either we must overcome the Devil, or be overcome by him. There is no third alternative! If we are completely overcome by him, the result will be fatal. He is not merely seeking to wound us, but to “devour” (1 Peter 5:8)! And how is this to be harmonized with the eternal security of God’s people? Easily: if we be real Christians, we shall, by Divine grace, resist and overcome the Devil. But if we continue heeding his suggestions and yielding to his temptations and are thoroughly overcome by him, then no matter how much Scripture we know in our heads, or what our profession, we belong to the Devil, and are his lawful captives.

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Personal Holiness

by Arthur W. Pink

"That opinion that personal holiness is unnecessary to final glorification is in direct opposition to every dictate of reason, to every declaration of Scripture.”—Augustus Toplady

By our fall in Adam we not only lost the favor of God but also the purity of our nature and therefore we need to be both reconciled to God and renewed in our inner man, for without personal holiness “ no man shall see the Lord “ (Heb. 12:14). “ As He which hath called you is holy, so be ye holy in all manner of conversation (behavior); because it is written, Be ye holy for I am holy “ (1 Peter 1:15, 16), God's nature is such that unless we be sanctified there can be no intercourse between Him and us. But can persons be sinful and holy at one and the same time? Genuine Christians discover so much carnality, filth, and vileness in
themselves that they find it almost impossible to be assured they are holy. Nor is this difficulty solved, as in justification, by recognizing that though completely unholy in ourselves we are holy in Christ, for Scripture teaches that those who are sanctified by God are holy in themselves, though the evil nature has not been removed from them.

None but “ the pure in heart “ will ever “ see God “ (Matt 5:8). There must be that renovation of soul whereby our minds, affections and wills are brought into harmony with God. There must be that impartial compliance with the revealed will of God and abstinence from evil which issues from faith and love. There must be that directing of all our actions to the glory of God, by Jesus Christ, according to the Gospel. There must be a spirit of holiness working within the believer's heart so as to sanctify his outward actions if they are to be acceptable unto Him in whom “there is no darkness” True, there is perfect holiness in Christ for the believer, but there must also be a holy nature received from him. There are some who appear to delight in the imputed obedience of Christ who make little or no concern about personal holiness. They have much to say about being arrayed in “ the garments of salvation and covered with the robe of righteousness “ (Isa 61:10), who give no evidence that they “ are clothed with humility “ (1 Pet 5:5) or that they have “ put on... bowels of mercies, kindness, humbleness of mind, meekness, longsuffering, forebearing one another and forgiving one another” (Col 3:12).

How many there are today who suppose that if they have trusted in Christ all is sure to be well with them at the last even though they are not personally holy. Under the pretense of honoring faith, Satan, as an angel of light, has deceived and is now deceiving multitudes of souls. When their “faith” is examined and tested, what is it worth? Nothing at all so far as insuring an entrance into Heaven is concerned: it is a powerless, lifeless, fruitless thing. The faith of God's elect is unto “ the acknowledging of the truth which is after godliness “ (Titus 1:1). It is a faith which purifieth the heart (Acts 15:9), and it grieves over all impurity. It is a faith which produces an unquestioning obedience (Heb 11:8). They therefore do but delude themselves who suppose they are daily drawing nearer to Heaven while they are following those courses which lead only to Hell. He who thinks to come to the enjoyment of God without being personally holy, makes Him out to be an unholy God, and puts the highest indignity upon Him. The genuiness of saving faith is only proved as it bears the blossoms of experimental godliness and the fruits of true piety.

In Christ God has set before His people that standard of moral excellence which He requires them to aim and strive after. In His life we behold a glorious representation in our own nature of the walk of obedience which He demands of us. Christ conformed Himself to us by His abasing incarnation, how reasonable therefore it is that we should conform ourselves to Him in the way of obedience and sanctification. “ Let this mind be in you which was also in Christ Jesus “ (Phil 2:5). He came as near to us as was possible for Him to do, how reasonable then is it that we should endeavor to come as near as it is possible for us to do. “ Take My yoke upon you and learn of Me “ (Matt 11:29). If “ even Christ pleased not Himself “ (Rom 15:3), how reasonable is it that we should be required to deny ourselves and take up our cross and follow Him (Matt 16:24), for without so doing we cannot be His disciples (Luke 14:27). If we are to be conformed to Christ in glory how necessary that we first be conformed to Him in holiness: “ he that saith he abideth in Him ought himself so to walk even as He walked “ (1 John 2:6). “ Let everyone that nameth the name of Christ depart from iniquity “ (2 Tim 2:19): let him either put on the life of Christ or drop the name of Christ.
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Christian Employees

A.W. Pink

“Servants, be obedient to them that are your masters according to the flesh, with fear and trembling, in singleness of heart, as unto Christ; Not with eyeservice, as menpleasers; but as the servants of Christ, doing the will of God from the heart; With good will doing service, as to the Lord, and not to men: Knowing that whatsoever good thing any man doeth, the same shall he receive of the Lord, whether he be bond or free” — Ephesians 6:5-8.

How intensely practical is the Bible! It not only reveals to us the way to Heaven, but it is also full of instruction concerning how we are to live here upon earth. God has given His Word unto us to be a lamp unto our feet and a light unto our path: that is, for the regulating of our daily walk. It makes known how God requires us to conduct ourselves in all the varied relations of life. Some of us are single, others married; some are children, others parents; some are masters, others servants. Scripture supplies definite precepts and rules, motives, and encouragements for each alike. It not only teaches us how we are to behave in the church and in the home, but equally so in the workshop and in the kitchen, supplying necessary exhortations to both employers and employees—clear proof God has not designed that all men should be equal, and sure index that neither “Socialism” nor “Communism” will ever universally prevail. Since a considerable portion of most of our lives be spent in service, it is both for our good and God's glory that we heed those exhortations.

A secular writer recently pointed out that “work has increasingly come to be regarded as a distasteful means to the achievement of leisure, instead of leisure as a recuperative measure to refit us for work.” That is a very mild way of saying that the present generation is pleasure mad and hates any kind of real work. Various explanations have been advanced to account for this: such as the ousting of craftsmanship by machinery, the fear of unemployment discouraging zeal, the doles, allowances and reliefs which are available for those who don't and won't work. Though each of those has been a contributing factor, yet there is a more fundamental and solemn cause of this social disease, namely, the loss of those moral convictions which formerly marked a large proportion of church-goers, who made conscience of serving the Lord while engaged in secular activities, and who were actuated by the principles of honesty and integrity, fidelity and loyalty.

Nowhere has the hollowness of professing Christians been more apparent, during the last two or three generations, than at this point. Nowhere has more reproach been brought upon the cause of Christ than by the majority of those employees who bore His name. Whether it be in the factory, the mine, the office, or in the fields, one who claims to be a follower of the Lord Jesus should stand out unmistakably from his fellow employees who make no profession. His punctuality, his truthfulness, his conscientiousness, the quality of his work, his devotion to his employer's interests, ought to be so apparent that there is no need for him to let others know by his lips that he is a disciple of Christ. There should be such marked absence of that slackness, carelessness, selfishness, greed and insolence which mark the majority of the ungodly, that all may see he is motivated and regulated by higher principles than they are. But, if his conduct belies his profession, then his companions are confirmed in their opinion that “there is nothing in religion but talk.”

Nor does the whole of the blame rest upon them: the pulpit is far from being guiltless in this matter. The Lord has expressly bidden His servants to preach thereon, as being a subject of great importance and an essential part of that doctrine which is according to godliness. “Let as many servants as are under the yoke count their own masters worthy of all honour, that the name of God and His doctrine be not blasphemed. And they that have believing masters, let them not despise them because they are brethren, but rather do them service, because they are faithful [mg: believing] and beloved, partakers of the benefit: these things teach and exhort” (I Tim. 4:1-2). But where is the minister today who does so? Alas, how many have despised and neglected such practical yet unpopular teaching! Desirous of being regarded as “deep,” they have turned aside unto doctrinal disputes or prophetical speculations which profit no one. God says “If any man teach otherwise...he is proud [mg: a fool], knowing nothing” (I Tim.4:3-4)!

Once again is the pastor Divinely ordered, “But speak thou the things which become sound doctrine: that the aged men be sober...the aged women likewise...young men likewise exhort to be soberminded... Servants to be obedient unto their own masters, to please them well in all things; not answering again, not purloining, but showing all good fidelity; that they may adorn the doctrine of God our Saviour in all things” (Titus 2:1-9). Are you, fellow minister, speaking upon these things? Are you warning servants that all needless absenteeism is a sin? Are you informing those of your church members who are employees that God requires them to make it their constant endeavour to give full satisfaction unto their masters in every part of their conduct—that they are to be respectful and not saucy, industrious and not indolent, submissive and not challenging the orders they receive? Do you teach them that their conduct either adorns or disgraces the doctrine they profess? If not, you are sadly failing in carrying out your commission.

In view of the almost total silence of the pulpit thereon, it is striking to see how frequently the New Testament epistles inculcate and enlarge upon the duties of the employees. In Ephesians we find the apostle exhorting, “Servants be obedient to them that are your masters according to the flesh, with fear and trembling, in singleness of heart, as unto Christ. Not with eye-service, as men-pleasers, but as the servants of Christ, doing the will of God from the heart. With good will doing service, as to the Lord, and not to men” (6:5-7). Christian servants are required to comply with the calls and commands of their employers: to do so with respectful deference to their persons and authority, to be fearful of displeasing them. They are to be as diligent in their work and to discharge their duties with the same conscientious solicitude when their master is absent as when his eye is upon them. They are to perform their tasks “with good will,” not sullenly and reluctantly, but thankful for an honest means of livelihood. And all of this as “the servants of Christ” careful not to dishonour Him by any improper behaviour, but seeking to glorify Him working from such motives as will sanctify our labours and make them a “spiritual sacrifice” unto God.

In Colossians the apostle also exhorted, “Servants, obey in all things your masters according to the flesh, not with eye-service, as men-pleasers, but in singleness of heart, fearing God. And whatsoever ye do, do it heartily, as to the Lord, and not unto men” (3:22-23). Every lawful command he must obey, however distasteful, difficult or irksome. He is to be faithful in every trust committed to him. Whatsoever his hand findeth to do, he must do it with his might, putting his very best into it. He is to do it readily and cheerfully, taking pleasure in his work. All is to be done “as to the Lord,” which will transform the secular into the sacred. Then it is added, “Knowing that of the Lord ye shall receive the inheritance: for ye serve the Lord Christ” (v.24)—what encouragement to fidelity is that! “But he that doeth wrong shall receive the wrong which he hath done” (v.25) is a solemn warning to deter from failure in duty, for “either in this world or the other, God will avenge all such injury” (J.Gill).

“Servants be subject to your masters with all fear: not only to the good and gentle, but also to the froward. For this is thankworthy, if a man for conscience endure grief, suffering wrongfully” (I Peter 2:18- 19). This repeated insistence of the apostles for employees discharging their duties properly, indicates not only how much the glory of God is involved therein, but also that an unwillingness on their part makes such repetition necessary—evidenced by those who take two or three days' extra holiday by running off to religious meetings, thereby putting their masters to inconvenience. Holiness is most visible in our daily conduct: performing our tasks in such a spirit and with such efficiency as will commend the Gospel unto those we serve. Let it be borne in mind that these instructions apply to all servants, male and female, in every station and condition. Let each reader of these pages who is an employee ask himself or herself—How far am I making a genuine, prayerful and diligent endeavour to comply with God's requirements in the performances of my duties? Let not “rules of unions” nor “regulations of shop stewards” be allowed to set aside or modify these Divine commandments.

It is to be pointed out that the above precepts are enforced and exemplified in the Scriptures by many notable examples. See how the Spirit delighted to take notice of the devotion of Eliezer, even praying that the Lord God would “send me good speed this day, and show kindness unto my master Abraham” (Gen.24:12), and note how faithfully he acquitted himself and how well he spake of his master. Jacob could say “ye know that with all my power I have served” (Gen.31:6)—Can you answer the same? Though a heathen:“His master saw that the Lord was with him, and that the Lord made all that he did to prosper in his hand. And Joseph found grace in his sight!” (Gen. 39:3-4)—what a testimony was that! Scripture also chronicles the unfaithfulness of Elisha's servant and the fearful judgment that came upon him(II Kings5:20- 27). Finally, let all domestics and employees remember that the servant place has been honoured and adorned forever by the willing and perfect obedience of the incarnate Son of God!

“Whatsoever thy hand findeth to do, do with thy might” (Eccl. 9:10)—put your very best into it.
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HEARING THE ROD

By Arthur W. Pink

“The LORD’S voice crieth unto the city, and the man of wisdom shall see thy name: hear ye the rod, and who hath appointed it.”—Micah 6:9

“Man is born unto trouble as the sparks fly upward” (Job 5:7). How can it be otherwise, living as he is in a world which is under the curse that Adam’s sin entailed, and, what is worse, under God’s judgment because of its casting out of His beloved Son. Yet the subject of “trouble” needs to be “rightly divided” if we are to properly heed that exhortation, “Be ye not unwise, but understanding what the will of the Lord is” (Ephesians 5:17), an important part of which consists in understanding the meaning and message of our Father to us in all the “trouble” which we encounter and experience.

As we turn to the Holy Scriptures for light upon this subject of Trouble, Suffering, Affliction, Tribulation, Persecution etc., we discover two distinct and different lines of Truth thereon, running all through the Word. On the one hand we read that, “We must through much tribulation enter into the kingdom of God” (Acts 14:22), parallel with which are such passages as Luke 6:26, 2 Timothy 3:12 etc. But on the other hand, we read that “the curse causeless shall not come” (Proverbs 26:2), that God does not “afflict willingly” (Lamentations 3:33), and that “if we would judge ourselves, we should not be judged” (1 Corinthians 11:31). Much of the “trouble” and “affliction” experienced by us, we bring upon ourselves, through our own folly. We see this plainly exemplified in the natural realm: how many are now suffering bodily ills through intemperate eating and drinking; how many are nervous wrecks as the result of “burning the candle at both ends”!

The same principle holds good in the spiritual realm: the chastening rod of God is upon many of His children because of their self-will and self-pleasing: some of them are passing through sore financial straits because their “sins have withholden” God’s temporal mercies (Jeremiah 5:25); still others, who have been favoured with clear and definite light from separating themselves from religious associations which dishonour Christ—and because they have not walked therein, the Lord has “hedged up their way with thorns” (Hosea 2:6). Nevertheless, it would be a serious mistake to draw the inference that every time we see a suffering Christian, we behold one who has seriously displeased God, and therefore is now being severely chastised by Him. It would be wrong to form such a conclusion concerning every case, because trouble and suffering issue from other causes, and are sent by God for other purposes than the reproof of sin—sent sometimes to experimentally fit the recipient for greater and higher usefulness in the service of Christ: compare 2 Corinthians 1:4.

Now from what has been pointed out above, it should be quite clear that real exercise of heart is called for from each one of us whenever painful trials come upon us; that we need to get down before God, and cry, “show me wherefore Thou contendest with me” (Job 10:2). To take this attitude is the part of wisdom, for if God be dealing with us over something that has displeased Him, and we fail to humble ourselves before Him and learn of Him what it is which is now choking the channel of His highest blessing toward us, and obtain grace from Him to put right what is wrong, then the chastening “profits” us not, and further and increased chastisement must be our portion; for it is not until we are “exercised thereby,” exercised in conscience, that we have any promise it will issue in “the peaceable fruit of righteousness” (Hebrews 12:11).

If the “trouble” through which we are passing at any period of our lives be a reproof from God because of our sins or unfaithfulness, and instead of suspecting that He is displeased with us and taking our place in the dust before Him, begging Him to put His finger on the festering sore in our hearts: if instead, we proudly imagine that there is nothing wrong in our lives, that we have given God no cause to smite us, and complacently assume that we are suffering only for “righteousness’ sake,” and draw comfort from such promises as Matthew 5:11, 12, we are deceived by Satan, and are but “forsaking our own mercy” (Jonah 2:8). It is written, “He that covereth his sins shall not prosper” (Proverbs 28:13). Thus, whenever “trouble” comes upon a Christian it is always the safest policy to come to the Lord and say, “Teach me, and I will hold my tongue: and cause me to understand wherein I have erred” (Job 5:24).

From what has been said above, it will be seen that it often falls to the lot of God’s servants to perform a duty which is most unpleasant to the flesh. When they come into contact with a Brother or Sister who is passing through deep waters, their natural desire is to administer comfort, but in some instances (at least) to do so would be guilty of “healing also the hurt of the daughter of My people slightly”: and how is this done? The same verse tells us, by “saying, Peace, peace, when there is no peace” (Jeremiah 6:14). That was what the “false prophets” had done to Israel, and that was the very thing which carnal Israel desired: their demand was, “Prophesy not unto us right things, speak to us smooth things, prophesy deceits” (Isaiah 30:10); and human nature has not changed any since then!

It is a thankless task for any true servant of Christ today to be faithful to his Master, and faithful to the souls of those with whom he deals. Not that God requires him to think the worst of every case that comes to his notice, but that it is his bounden duty to exhort each one to act on Job 10:2. But if he does do so, he may be assured at the beginning, that in the majority of cases he will be looked upon as harsh, hypercritical, unkind, like one of Job’s censorious comforters; for there are few indeed who have an honest heart, are ready to know the worst about themselves, and are willing to be cut by the knife of God’s Word. The great majority want only comfort, the “promises” of Scripture, the message of “Peace, peace.”

But do not the Promises of God belong unto His children? Certainly they do: but here too “there is a season, and a time to every purpose” (Ecclesiastes 3:1): there is a time when we may rightfully draw consolation and strength from the promises, and there is a time when we may not legitimately do so. When all is right between our souls and God, when every known sin has been confessed, and forsaken in sincere purpose of heart, then may we righteously draw milk from the breasts of Divine consolation. But just as there are time when it would be injurious for us to eat some of the things we do when we are well, so to take unto ourselves comfort from the Divine promises while sin is cherished in our hearts, is baneful and sinful.

The above (now slightly revised) was recently sent by us in a letter to one passing through deep waters. It occurred to us that it might be a timely word for others. Many are now in the fiery furnace, and few indeed are there capable of speaking to them a word in season. It is not sufficient to bid them “Trust in God,” and assure them that brighter days are ahead. The conscience needs to be searched; the wound must be probed and cleansed, before it is ready for “the balm of Gilead”; we must humble ourselves “beneath the mighty hand of God” (1 Peter 5:6), if we are to be exalted again by Him in “due time.” May the Lord be pleased to bless the above unto some of “His own.”
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Spiritual Faith and Outward Profession

By Arthur W. Pink

“But without faith it is impossible to please Him” (Hebrews 11:6)

“But the word preached did not profit them, not being mixed with faith in them that heard it” (Hebrews 4:2).

The linking together of these verses shows us the worthlessness of all religious activities where faith be lacking. The outward exercise may be performed diligently and correctly, but unless faith be in operation God is not honoured and the soul is not profited. Faith draws out the heart unto God, and faith it is which receives from God;—not a mere intellectual assent to what is revealed in Holy Writ, but a supernatural principle of grace which lives upon the God of Scripture. This, the natural man, no matter how religious or orthodox he be, has not; and no labours of his, no act of his will, can acquire it. It is the sovereign gift of God.

Faith must be operative in all the exercises of the Christian if God is to be glorified and he is to be edified. First, in the reading of the Word: “But these are written that ye might believe” (John 20:31). Second, in listening to the preaching of God's servants: “The hearing of faith” (Galatians 3:2). Third, in praying: “Let him ask in faith, nothing wavering” (James 1:6). Fourth, in our daily life: “For we walk by faith, not by sight” (2 Corinthians 5:7); “the life which I now live in the flesh I live by the faith of the Son of God” (Galatians 2:20). Fifth, in our exit from this world: “These all died in faith” (Hebrews 11:13). What the breath is to the body, faith is to the soul; for one who is destitute of faith to seek to perform spiritual actions is like putting a spring within a wooden dummy and making it go through mechanical motions.

Now an unregenerate professor may read the Scriptures and yet have no spiritual faith. Just as the devout Hindu peruses the Upanishads and the Mohammedan his Koran, so many “Christian” countries take up the study of the Bible, and yet have no more of the life of God in their souls than have their heathen brethren. Thousands in this land read the Bible, believe in its Divine authorship, and become more or less familiar with its contents. A mere professor may read several chapters every day, and yet never appropriate a single verse. But faith applies God's Word: it applies His fearful threatenings, and trembles before them; it applies His solemn warnings, and seeks to heed them; it applies His precepts, and cries unto Him for grace to walk in them.

It is the same in listening to the Word preached. A carnal professor will boast of having attended this conference and that, of having heard this famous teacher and that renowned preacher, and be no better off in his soul than if he had never heard any of them. He may listen to two sermons every Sunday, and fifty years hence be as dead spiritually as he is today. But the regenerated soul appropriates the message and measures himself by what he hears. He is often convicted of his sins and made to mourn over them. He tests himself by God's standard, and feels that he comes so far short of what he ought to be, that he sincerely doubts the honesty of his own profession. The Word pierces him, like a two-edged sword, and causes him to cry “O wretched man that I am.”

So in prayer. The mere professor often makes the humble Christian feel ashamed of himself. The carnal religionist who has “the gift of the gab” is never at a loss for words: sentences flow from his lips as readily as do the waters of a babbling brook; verses of Scripture seem to run through his mind as freely as flour passes though a sieve. Whereas the poor burdened child of God is often unable to do any more than cry “God be merciful to me a sinner.” Ah, my friends, we need to distinguish sharply between a natural aptitude for “making” nice “prayers” and the spirit of true supplication: the one consists merely of words, the other of “groanings which cannot be uttered”; the one is acquired by religious education, the other is wrought in the soul by the Holy Spirit.

Thus it is too in conversing about the things of God. The frothy professor can talk glibly and often orthodoxly of “doctrines,” yes, and of worldly things, too: according to his mood, or according to his audience, so is his theme. But the child of God, while being swift to hear that which is unto edification, is “slow to speak.” Ah, my reader, beware of talkative people; a drum makes a lot of noise but it is hollow inside! “Most men will proclaim every one his own goodness; but a faithful man who can find?” (Proverbs 20:6). When a saint of God does open his lips about spiritual matters, it is to tell of what the Lord, in His infinite mercy, has done for him; but the carnal religionist is anxious for others to know what he is “doing for the Lord.”

The difference is just as real between the genuine Christian and the nominal Christian in connection with their daily lives: while the latter may appear outwardly righteous, yet within they are “full of hypocrisy and iniquity” (Matthew 23:28). They will put on the skin of a real sheep, but in reality they are “wolves in sheeps' clothing.” But God's children have the nature of sheep, and learn of Him who is “meek and lowly in heart,” and, as the elect of God, they put on “mercies, kindness, humbleness of mind, meekness, longsuffering” (Colossians 3:12). They are in private what they appear in public. They worship God in spirit and in truth, and have been made to know wisdom in the hidden parts of the heart.

So it is on their passing out of this world. An empty professor may die as easily and as quietly as he lived— deserted by the Holy Spirit, undisturbed by the Devil; as the psalmist says, “there are no bands in their death” (73:4). But this is very different from the end of one whose deeply- ploughed and consciouslydefiled conscience has been “sprinkled” with the precious blood of Christ: “Mark the perfect man, and behold the upright: for the end of that man is peace” (Psalm 37:37)—yes, a peace which “passeth all understanding”: Having lived the life of the righteous, he dies “the death of the righteous” (Numbers 23:10).

And what is it which distinguishes the one character from the other, wherein lies the difference between the genuine Christian and he who is one in name only? This: a God-given, Spirit-wrought faith in the heart. Not a mere head-knowledge and intellectual assent to the Truth, but a living, spiritual, vital principle in the heart—a faith which “purifies the heart” (Acts 15:9), which “worketh by love” (Galatians 5:6), which “overcometh the world” (1 John 5:4). Yes, a faith which is Divinely sustained amidst trials within and opposition without; a faith which exclaims “though He slay me, yet will I trust in Him” (Job 13:15).

True, this faith is not always in exercise, nor is it equally strong at all times. The favoured possessor of it must be taught by painful experience that as he did not originate it neither can he command it; therefore does he turn unto its Author, and say, “Lord I believe, help Thou mine unbelief.” And then it is that, when reading the Word he is enabled to lay hold of its precious promises; that when bowing before the Throne of Grace, he is enabled to cast his burden upon the Lord; that when he rises to go about his temporal duties, he is enabled to lean upon the everlasting arms; and that when he is called upon to pass through the valley of the shadow of death, he triumphantly cries “I will fear no evil for Thou art with me.” “Lord, increase our faith.”
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