Studies on Saving Faith E-Book

Arthur Pink

• Herausgeber: Darolt Books
• Kategorie: Religion und Spiritualität
• Sprache: Englisch
• Veröffentlichungsjahr: 2020

Seitenzahl: 327

Beschreibung

It is generally recognized that spirituality is at a low ebb in Christendom, and not a few perceive that sound doctrine is rapidly on the wane yet many of the Lord's people take comfort from supposing that the Gospel is still being widely preached and that large numbers are being saved thereby. Alas, their optimistic supposition is ill-founded and sandy grounded. This important book by Arthur Pink invites us to reflect on faith and meditate on the Word of God. A text based entirely on the Holy Bible.

Leseprobe

PREFACE

Arthur Walkington Pink (1 April 1886 – 15 July 1952) was an English Bible teacher who sparked a renewed interest in the exposition of Calvinism or Reformed Theology. Little known in his own lifetime, Pink became "one of the most influential evangelical authors in the second half of the twentieth century." 

Arthur Walkington Pink was born in Nottingham, England, to a corn merchant, a devout non-conformist of uncertain denomination, though probably a Congregationalist. Otherwise, almost nothing is known of Pink's childhood or education except that he had some ability and training in music. As a young man, Pink joined the Theosophical Society and apparently rose to enough prominence within its ranks that Annie Besant, its head, offered to admit him to its leadership circle. In 1908 he renounced Theosophy for evangelical Christianity. 

Desiring to become a minister but unwilling to attend a liberal theological college in England, Pink very briefly studied at Moody Bible Institute in Chicago in 1910 before taking the pastorate of the Congregational church in Silverton, Colorado. In 1912 Pink left Silverton, probably for California, and then took a joint pastorate of churches in rural Burkesville and Albany, Kentucky. In 1916, he married Vera E. Russell (1893–1962), who had been reared in Bowling Green, Kentucky. Pink's next pastorate seems to have been in Scottsville. Then the newlyweds moved in 1917 to Spartanburg, South Carolina, where Pink became pastor of Northside Baptist Church. 

By this time Pink had become acquainted with prominent dispensationalist Fundamentalists, such as Harry Ironside and Arno C. Gaebelein, and his first two books, published in 1917 and 1918, were in agreement with that theological position. Yet Pink's views were changing, and during these years he also wrote the first edition of The Sovereignty of God (1918), which argued that God did not love sinners and had deliberately created "unto damnation" those who would not accept Christ. Whether because of his Calvinistic views, his nearly incredible studiousness, his weakened health, or his lack of sociability, Pink left Spartanburg in 1919 believing that God would "have me give myself to writing." But Pink then seems next to have taught the Bible with some success in California for a tent evangelist named Thompson while continuing his intense study of Puritan writings.

In January 1922, Pink published the first issue of Studies in the Scriptures, which by the end of the following year had about a thousand subscribers and which was to occupy most of his time for the remainder of his life and become the source for dozens of books, some arranged from Studies articles after his death. In 1923 Pink suffered a nervous breakdown, and he and his wife lived with friends in Philadelphia until he regained his health. In 1925, the Pinks sailed to Sydney, Australia, where he served as both an evangelist and Bible teacher at the Ashfield Tabernacle. But his impolitic preaching of Calvinist doctrine resulted in a unanimous resolve of the Baptist Fraternal of New South Wales not to endorse him. From 1926 to 1928, Pink served as pastor of two groups of Strict and Particular Baptists. 

Returning to England, Pink was invited to preach at a pastorless church in Seaton, Devon; but though he was welcomed by some members, the overseers thought his installation as pastor would split the church. In the spring of 1929, Pink and wife returned to her home state of Kentucky where he intended to become pastor of the Baptist church in Morton's Gap. Once again his hopes were unrealized. To a friend he wrote, "I am more firmly convinced today than I was 14 months ago that our place is on the 'outside of the camp.' That is the place of 'reproach,' of loneliness, and of testing." In 1930 Pink was able to start a Bible class in Glendale, California, while also turning down opportunities to speak in some Fundamentalist churches. The following year, the Pinks rented an unpainted wooden house in Union County, Pennsylvania, where a small group met; then in 1933 they moved to York.

Pink decided that if his ministry was to be totally one of writing, he could do that just as well in England. In September 1934 he and his wife moved to Cheltenham, Gloucestershire, near honorary agents of Studies in the Scriptures. Pink seems to have finally given way to despair. To a friend he wrote "that those of my friends who would dearly like to help me are powerless to do so; while those who could, will not. And in a very few years at most it will be too late. What I have gone through the last seven years is so reacting on my physical and mental constitution, that ere long I shall be incapacitated even if doors should be opened unto me. However, I can see nothing else than to attempt to seek grace to bow to the Lord's sovereign pleasure, and say, 'Not my will, but thine be done.'

In 1936, the Pinks moved to Hove, on the south coast near Brighton. After the death of his father in 1933, Pink received enough of the estate to allow him and his wife to live very simply without financial concerns; and between 1936 until his death in 1952, Pink devoted himself completely to Studies in the Scriptures. Vera believed her husband's almost unrelenting work schedule unhealthy, and she remarkably succeeded in having him take up stamp collecting as a hobby. In 1940, Hove became a regular target of German air raids, and the Pinks moved to Stornoway, Isle of Lewis, Outer Hebrides, Scotland, where they remained for the rest of his life. The island was a bastion of Calvinism, but church services were held mostly in Scots Gaelic, and visitors were not especially welcomed in any case. Pink governed his time in study and writing with "military precision." To a friend he wrote that he went out to shop and get exercise for an hour, six days a week, but that otherwise he never left his study except when working in a small garden. While in Hove, he even published a note in Studies advising subscribers that "it is not convenient for us to receive any visitors, and respectfully ask readers who may visit these parts to kindly refrain from calling upon us, but please note that we are always glad to hear from Christian friends." Rather than attend church, on Sunday mornings, Pink spent time ministering to readers by letter. 

In 1951 Vera became aware that Pink was failing. He lost weight and was in pain but refused to take any medicine that might dull his mind and hinder him from completing his work. He died on 15 July 1952. His last words were "The Scriptures explain themselves." Pink left enough written material to allow publication of Studies until December 1953. Vera Pink survived her husband by ten years and after his death made new friends and mingled more freely with others.

Summary

Part I. Signs of the Times

Part II. Saving Faith

1. Its Counterfeits

2. Its Nature

3. Its Difficulty

4. Its Communication

5. Its Evidences

Part III. Coming to Christ

6. Obstacles in Coming to Christ

7. Coming to Christ with Our Understanding

8. Coming to Christ with Our Affections

9. Coming to Christ with Our Will

10. Tests

Part IV. Assurance

11. Introduction

12. Its Nature

13. Its Basis

14. Its Attainment

15. Its Subjects

16. Its Hindrances

17. Its Maintenance

18. Its Fruit

19. Dialogue 1. Mr. Carnal Confidence

20. Dialogue 2. Mr. Humble Heart Questions

21. Dialogue 3. Editor Visits Humble Heart

22. Dialogue 4. Humble Heart's Spirit's Lifted

Part I. Signs of the Times

It is generally recognized that spirituality is at a low ebb in Christendom, and not a few perceive that sound doctrine is rapidly on the wane  yet many of the Lord's people take comfort from supposing that the Gospel is still being widely preached and that large numbers are being saved thereby. Alas, their optimistic supposition is ill-founded and sandy grounded.

If the "message" now being delivered in Mission Halls be examined, if the "tracts" which are scattered among the unchurched masses are scrutinized, if the "open-air" speakers are carefully listened to, if the "sermons" or "addresses" of a "Soul-winning campaign" are analyzed; in short, if modern "Evangelism" is weighed in the balances of Holy Writ, it will be found lacking  lacking that which is vital to a genuine conversion, lacking what is essential if sinners are to be shown their need of a Savior, lacking that which will produce the transfigured lives of new creatures in Christ Jesus.

It is in no captious spirit that we write, seeking to make men offenders for a word. It is not that we are looking for perfection, and complain because we cannot find it. Nor is it that we criticize others because they are not doing things as we think they should be done. No; no, it is a matter far more serious than that.

The "evangelism" of the day is not only superficial to the last degree, but it is radically defective. It is utterly lacking a foundation on which to base an appeal for sinners to come to Christ. There is not only a lamentable lack of proportion (the mercy of God being made far more prominent than His holiness, His love than His wrath), but there is a fatal omission of that which God has given for the purpose of imparting a knowledge of sin. There is not only a reprehensible introducing of "bright singing," humorous witticisms and entertaining anecdotes  but there is a studied omission of the dark background upon which alone the Gospel can effectually shine forth.

But serious indeed as is the above indictment, it is only half of it  the negative side  that which is lacking. Worse still is that which is being retailed by the cheap-jack evangelists of the day. The positive content of their message is nothing but a throwing of dust in the eyes of the sinner. His soul is put to sleep by the Devil's opiate, ministered in a most unsuspecting form. Those who really receive the "message" which is now being given out from most of the "orthodox" pulpits and platforms today, are being fatally deceived! It is a way which seems right unto a man, but unless God sovereignly intervenes by a miracle of grace  all who follow it will surely find that the ends thereof are the ways of death. Tens of thousands who confidently imagine they are bound for Heaven, will get a terrible disillusionment when they awake in Hell!

What is the Gospel? Is it a message of glad tidings from Heaven to make God-defying rebels at ease in their wickedness? Is it given for the purpose of assuring the pleasure-crazy young people that, providing they only "believe" there is nothing for them to fear in the future? One would certainly think so from the way in which the Gospel is presented  or rather perverted  by most of the "evangelists," and the more so when we look at the lives of their "converts." Surely those with any degree of spiritual discernment must perceive that to assure such that God loves them and His Son died for them, and that a full pardon for all their sins (past, present, and future) can be obtained by simply "accepting Christ as their personal Savior," is but a casting of pearls before swine.

The Gospel is not a thing apart. It is not something independent of the prior revelation of God's Law. It is not an announcement that God has relaxed His justice or lowered the standard of His holiness. So far from that, when Scripturally expounded, the Gospel presents the clearest demonstration and the climacteric proof of the inexorableness of God's justice and of His infinite abhorrence of sin. But for Scripturally expounding the Gospel, beardless youths and business men who devote their spare time to "evangelistic effort" are quite unqualified. Alas that the pride of the flesh suffers so many incompetent ones to rush in where those much wiser fear to tread. It is this multiplying of novices that is largely responsible for the woeful situation now confronting us, and because the "churches" and "assemblies" are so largely filled with their "converts," explains why they are so unspiritual and worldly.

No, my reader, the Gospel is very, very far from making light of sin. The Gospel shows us how unsparingly God deals with sin. It reveals to us the terrible sword of His justice smiting His beloved Son in order that atonement might be made for the transgressions of His people. So far from the Gospel setting aside the Law  it exhibits the Savior enduring the curse of it. Calvary supplied the most solemn and awe-inspiring display of God's hatred of sin that time or eternity will ever furnish. And do you imagine that the Gospel is magnified or God glorified by going to worldlings and telling them that they "may be saved at this moment by simply accepting Christ as their personal Savior" while they are wedded to their idols and their hearts still in love with sin? If I do so, I tell them a lie, pervert the Gospel, insult Christ, and turn the grace of God into a license to sin!

No doubt some readers are ready to object to our "harsh" and "sarcastic" statements above by asking, When the question was put, "What must I do to be saved?" did not an inspired apostle expressly say "Believe on the Lord Jesus Christ and you shall be saved?" Can we err, then, if we tell sinners the same thing today? Have we not Divine warrant for so doing?

True, those words are found in Holy Writ, and because they are, many superficial and untrained people conclude they are justified in repeating them to all and sundry. But let it be pointed out that Acts 16:31 was not addressed to a promiscuous multitude  but to a particular individual, which at once intimates that it is not a message to be indiscriminately sounded forth, but rather a special word, to those whose characters correspond to the one to whom it was first spoken.

Verses of Scripture must not be wrenched from their setting, but weighed, interpreted, and applied in accord with their context; and that calls for prayerful consideration, careful meditation, and prolonged study. It is failure at this point which accounts for these shoddy and worthless "messages" of this rush-ahead age. Look at the context of Acts 16:3 and what do we find? What was the occasion, and to whom was it that the apostle and his companions said, "Believe on the Lord Jesus Christ?"

A sevenfold answer is there furnished, which supplies a striking and complete delineation of the character of those to whom we are warranted in giving this truly evangelistic word. As we briefly name these seven details, let the reader carefully ponder them.

First, the man to whom those words were spoken had just witnessed the miracle-working power of God. "And suddenly there was a great earthquake, so that the foundations of the prison were shaken  and immediately all the doors were opened, and every one's chains were loosed" (Acts 16:26).

Second, in consequence thereof the man was deeply stirred, even to the point of self-despair: "He drew his sword and would have killed himself, supposing that the prisoners had been fled" (Verse 27).

Third, he felt the need of illumination: "Then he called for a light" (Verse 29).

Fourth, his self-complacency was utterly shattered, for he "came trembling" (Verse 29).

Fifth, he took his proper place (before God)  in the dust, for he "fell down before Paul and Silas" (Verse 29).

Sixth, he showed respect and consideration for God's servants, for he "brought them out" (Verse 30).

Seventh, then, with a deep concern for his soul, he asked, "What must I do to be saved?"

Here, then, is something definite for our guidance  if we are willing to be guided. It was no giddy, careless, unconcerned person, who was exhorted to "simply" believe; but instead, one who gave clear evidence that a mighty work of God had already been wrought within him. He was an awakened soul (Verse 27). In his case there was no need to press upon him his lost condition, for obviously he felt it; nor were the apostles required to urge upon him the duty of repentance, for his entire demeanor betokened his contrition.

But to apply the words spoken to him, unto those who are totally blind to their depraved state and completely dead toward God, would be more foolish than placing a bottle of smelling-salts to the nose of one who had just been dragged unconscious out of the water. Let the critic of this article read carefully through the Acts and see if he can find a single instance of the apostles addressing a promiscuous audience or a company of idolatrous heathen and "simply" telling them to believe in Christ.

Just as the world was not ready for the New Testament before it received the Old; just as the Jews were nor prepared for the ministry of Christ until John the Baptist had gone before Him with his claimant call to repentance  so the unsaved are in no condition today for the Gospel, until the Law is applied to their hearts, for "by the law is the knowledge of sin" (Romans 3:20). It is a waste of time to sow seed on ground which has never been ploughed or dug! To present the vicarious sacrifice of Christ to those whose dominant passion is to take their fill of sin, is to give that which is holy unto the dogs. What the unconverted need to hear about is . . .

the character of Him with whom they have to do,

His claims upon them,

His righteous demands, and

the infinite enormity of disregarding Him and going their own way!

The NATURE of Christ's salvation is woefully misrepresented by the present-day "evangelist." He announces a Savior from Hell  rather than a Savior from sin. And that is why so many are fatally deceived, for there are multitudes who wish to escape the Lake of fire  who have no desire to be delivered from their carnality and worldliness!

The very first thing said of Him in the N.T. is, "you shall call His name Jesus, for He shall save His people (not "from the wrath to come", but) from their sins" (Matthew 1:21). Christ is a Savior for those realizing something of the exceeding sinfulness of sin, who feel the awful burden of it on their conscience, who loathe themselves for it, who long to be freed from its terrible dominion  and a Savior for no others. Were He to "save from Hell" those who were still in love with sin  then He would be the Minister of sin, condoning their wickedness and siding with them against God. What an unspeakably horrible and blasphemous thing with which to charge the Holy One!

Should the reader exclaim, I was not conscious of the heinousness of sin nor bowed down with a sense of my guilt when Christ saved me. Then we unhesitatingly reply, Either you have never been saved at all, or you were not saved as early as you supposed. True, as the Christian grows in grace he has a clearer realization of what sin is  rebellion against God  and a deeper hatred and sorrow for it; but to think that one may be saved by Christ whose conscience has never been smitten by the Spirit and whose heart has not been made contrite before God  is to imagine something which has no existence whatever in the realm of fact. "Those who are whole need not a physician, but those who are sick" (Matthew 9:12): the only ones who really seek relief from the great Physician, are they that are sick of sin  who long to be delivered from its God-dishonoring works and its soul-defiling pollutions!

Inasmuch, then, as Christ's salvation is a salvation from sin  from the love of it, from its dominion, from its guilt and penalty  then it necessarily follows that the first great task and the chief work of the evangelist is to preach upon SIN:

to define what sin (as distinct from crime) really is, to show wherein its infinite enormity consists;

to trace out its manifold workings in the heart;

to indicate that nothing less than eternal punishment is its desert.

Ah, and preaching upon sin  not merely uttering a few platitudes concerning it, but devoting sermon after sermon to explaining what sin is in the sight of God  will not make him popular nor draw the crowds, will it? No, it will not, and knowing this, those who love the praise of men more than the approbation of God, and who value their salary above immortal souls  trim their sails accordingly! "But such preaching will drive people away!" We answer, better drive people away by faithful preaching  than drive the Holy Spirit away by unfaithfully pandering to the flesh.

The TERMS of Christ's salvation are erroneously stated by the present-day evangelist. With very rare exceptions he tells his hearers that salvation is by grace and is received as a free gift; that Christ has done everything for the sinner, and nothing remains but for him to "believe"  to trust in the infinite merits of His blood. And so widely does this conception now prevail in "orthodox" circles, so frequently has it been dinned in their ears, so deeply has it taken root in their minds, that for one to now challenge it and denounce it is being so inadequate and one-sided as to be deceptive and erroneous, is for him to instantly court the stigma of being a heretic, and to be charged with dishonoring the finished work of Christ by inculcating salvation by works. Yet notwithstanding, the writer is quite prepared to run that risk.

Salvation is by grace, by grace alone  for a fallen creature cannot possibly do anything to merit God's approval or earn His favor. Nevertheless, Divine grace is not exercised at the expense of holiness, for it never compromises with sin. It is also true that salvation is a free gift, but an empty hand must receive it, and not a hand which still tightly grasps the world! But it is not true that "Christ has done everything for the sinner." He did not fill His belly with the husks which the swine eat and find them unable to satisfy. He has not turned his back on the far country, arisen, gone to the Father, and acknowledged his sins  those are acts which the sinner himself must perform. True, he will not be saved for the performance of them  yet it is equally true that he cannot be saved without the performing of them  any more than the prodigal could receive the Father's kiss and ring while he still remained at a guilty distance from Him!

Something more than "simply believing" is necessary to salvation. A heart that is steeled in rebellion against God cannot savingly believe  it must first be broken. It is written "except you repent, you shall all likewise perish" (Luke 13:3). Repentance is just as essential as faith, yes, the latter cannot be without the former. The order is clearly enough laid down by Christ: "Repent, and believe the gospel" (Mark 1:15).

Repentance is sorrowing for sin.

Repentance is a heart-repudiation of sin.

Repentance is a heart determination to forsake sin.

And where there is true repentance grace is free to act, for the requirements of holiness are conserved when sin is renounced. Thus, it is the duty of the evangelist to cry, "Let the wicked forsake his way, and the unrighteous man his thoughts  and let him return unto the Lord (from whom he departed in Adam), and he will have mercy upon him" (Isaiah 55:7). His task is to call on his hearers to lay down the weapons of their warfare against God, and then to sue for mercy through Christ.

The WAY of salvation is falsely defined. In most instances the modern "evangelist" assures his congregation that all any sinner has to do in order to escape Hell and make sure of Heaven is to "receive Christ as his personal Savior." But such teaching is utterly misleading. No one can receive Christ as his Savior  while he rejects Him as Lord. It is true the preacher adds that, the one who accepts Christ should also surrender to Him as Lord, but he at once spoils it by asserting that though the convert fails to do so, nevertheless Heaven is sure to him. That is one of the Devil's lies. Only those who are spiritually blind would declare that Christ will save any who despise His authority and refuse His yoke  why, my reader, that would not be grace but a disgrace  charging Christ with placing a premium on lawlessness.

It is in His office of Lord, that Christ maintains God's honor, subserves His government, enforces His Law. And if the reader will turn to those passages  Luke 1:46, 47; Acts 5:31 (Prince and Savior); 2 Peter 1:11; 2:20; 3:18  where the two titles occur, he will find that it is always "Lord and Savior," and not "Savior and Lord." Therefore, those who have not bowed to Christ's scepter and enthroned Him in their hearts and lives  and yet imagine that they are trusting in Him as their Savior, are deceived, and unless God disillusions them they will go down to the everlasting burnings with a lie in their right hand (Isaiah 44:20). Christ is "the Author of eternal salvation unto all those who obey Him" (Hebrews 5:9), but the attitude of those who submit not to His Lordship is "we will not have this Man to reign over us" (Luke 19:14). Pause then, my reader, and honestly face the question: are you subject to His will  are you sincerely endeavoring to keep His commandments?

Alas, alas, God's "way of salvation" is almost entirely unknown today, the nature of Christ's salvation is almost universally misunderstood, and the terms of His salvation misrepresented on every hand. The "Gospel" which is now being proclaimed is, in nine cases out of every ten, but a perversion of the Truth, and tens of thousands, assured they are bound for Heaven, are now hastening to Hell, as fast as time can take them!

Things are far, far worse in Christendom than even the "pessimist" and the "alarmist" suppose. We are not a prophet, nor shall we indulge in any speculation of what Biblical prophecy forecasts  wiser men than the writer have often made fools of themselves by so doing. We are frank to say that we know not what God is about to do. Religious conditions were much worse, even in England, one hundred and fifty years ago. But this we greatly fear: unless God is pleased to grant a real revival, it will not be long before "the darkness shall cover the earth, and gross darkness the people" (Isaiah 60:2), for "Evangelism" constitutes, in our judgment, the most solemn of all the "signs of the times."

What must the people of God do in view of the existing situation? Ephesians 5:11 supplies the Divine answer: "Have no fellowship with the unfruitful works of darkness, but rather reprove them," and everything opposed to the light of the Word is "darkness." It is the bounded duty of every Christian to have no dealings with the "evangelistic" monstrosity of the day  to withhold all moral and financial support of the same, to attend none of their meetings, to circulate none of their tracts. Those preachers who tell sinners they may be saved without forsaking their idols, without repenting, without surrendering to the Lordship of Christ are as erroneous and dangerous as others who insist that salvation is by works and that Heaven must be earned by our own efforts.

Part II. Saving Faith

"He who believes and is baptized shall be saved  but he who believes not shall be damned (Mark 16:16). These are the words of Christ, the risen Christ, and are the last that He uttered before He left this earth. None more important were ever spoken to men. They call for our most diligent attention. They are of the greatest possible consequence, for in them are set forth the terms of eternal happiness or misery; life and death, and the conditions of both. Faith is the principal saving grace  and unbelief is the chief damning sin. The law, which threatens death for every sin, has already passed sentence of condemnation upon all, because all have sinned. This sentence is so peremptory, that it admits of but one exception  all shall be executed if they believe not.

The condition of life as made known by Christ in Mark 16:16 is double: the principal one, faith; the accessory one, baptism; accessory, we term it, because it is not absolutely necessary to life, as faith is. Proof of this is found in the fact of the omission in the second half of the verse: it is not "he who is not baptized shall be damned," but "he who believes not."

Faith is so indispensable that, though one is baptized  yet believes not, he shall be damned. As we have said above, the sinner is already condemned: the sword of Divine justice is drawn even now, and waits only to strike the fatal blow. Nothing can divert it but saving faith in Christ. My reader, continuance in unbelief makes Hell as certain as though you were already in it. While you remain in unbelief, you are "having no hope, and without God in the world" (Ephesians 2:12).

Now if believing be so necessary, and unbelief so dangerous and fatal  then it deeply concerns us to know what it is to believe. It behooves each one of us to make the most diligent and thorough inquiry as to the nature of saving faith. The more so, because all faith does not save; yes, all faith in Christ does not save. Multitudes are deceived upon this vital matter. Thousands of those who sincerely believe that they have received Christ as their personal Savior and are resting on His finished work, are building upon a foundation of sand. Vast numbers who have not a doubt but that God has accepted them in the Beloved, and are eternally secure in Christ  will only be awakened from their pleasant dreamings when the cold hand of death lays hold of them; and then it will be too late. Unspeakably solemn is this. Reader, will that be your fate? Others just as sure they were saved as you are, are now in Hell!

1. The COUNTERFEITS of Saving Faith

There are those who have a faith which is so like that which is saving as they themselves may take it to be the very same, and others too may deem it sufficient, yes, even others who have the spirit of discernment. Simon Magus is a case in point. Of him it is written, "Then Simon himself believed also: and when he was baptized, he continued with Philip" (Acts 8:13). Such a faith had he, and so expressed it, that Philip took him to be a genuine Christian, and admitted him to those privileges which are peculiar to them. Yet, a little later, the apostle Peter said to him, "You have neither part nor lot in this matter: for your heart is not right in the sight of God . . . I perceive that you are in the gall of bitterness, and in the bond of iniquity!" (Acts 8:21, 23).

A man may believe all the truth contained in Scripture so far as he is acquainted with it, and he may be familiar with far more than are many genuine Christians. He may have studied the Bible for a longer time, and so his faith may grasp much which they have not yet reached. As his knowledge may be more extensive, so his faith may be more comprehensive. In this kind of faith he may go as far as the apostle Paul did, when he said, "But this I confess unto you, that after the way which they call heresy, so I worship the God of my fathers, believing all things which are written in the law and in the prophets" (Acts 24:14). But this is no proof that his faith is saving. An example to the contrary is seen in Agrippa: "King Agrippa, do you believe the prophets? I know that you believe" (Acts 26:27).

Call the above a mere historical faith if you will  yet Scripture also teaches that people may possess a faith which is one of the Holy Spirit  and yet which is a non-saving one. This faith which we now allude to has two ingredients which neither education nor self-effort can produce: spiritual light and a Divine power moving the mind to assent. Now a man may have both illumination and inclination from Heaven  and yet not be regenerated. We have a solemn proof of this in Hebrews 6:4-6. There we read of a company of apostates, concerning whom it is said, "It is impossible to renew them again unto repentance." Yet, of these we are told that they were "enlightened," and had "tasted of the heavenly gift," which means, they not only perceived it  but were inclined toward and embraced it; and both, because they were "partakers of the Holy Spirit."

People may have a Divine faith, not only in its originating power, but also in its foundation. The ground of their faith may be the Divine testimony, upon which they rest with unshaken confidence. They may give credit to what they believe, not only because it appears reasonable or even certain, but because they are fully persuaded it is the Word of Him who cannot lie. To believe the Scriptures on the ground of their being God's Word, is a Divine faith. Such a faith had the nation of Israel after their wondrous exodus from Egypt and deliverance from the Red Sea. Of them it is recorded "The people feared the Lord, and believed the Lord, and his servant Moses" (Exodus 14:31)  yet of the great majority of them it is said, "Whose carcasses fell in the wilderness . . . and to whom swore he who they should not enter into His rest" (Hebrews 3:17, 18).

It is indeed searching and solemn to make a close study of Scripture on this point, and discover how much is said of unsaved people in a way of having faith in the Lord. In Jeremiah 13:11 we find God saying, "For as the belt cleaves to the loins of a man, so have I caused to CLEAVE unto Me the whole house of Israel, and the whole house of Judah, says the Lord," and to "cleave" unto God is the same as to "trust" Him: see 2 Kings 18:5, 6. Yet of that very same generation God said, "This evil people, which refuse to hear My words, which walk in the imagination of their heart, and walk after other gods, to serve them, and to worship them, shall even be as this belt, which is good for nothing" (Jeremiah 13:10).

The term "STAY" is another word denoting firm trust. "And it shall come to pass in that day, that the remnant of Israel, and such as are escaped of the house of Jacob, shall no more again stay upon him that smote them  but shall stay upon the Lord" (Isaiah 10:20); "You will keep him in perfect peace, whose mind is stayed on You" (Isaiah 26:3). And yet we find a class of whom it is recorded, "They call themselves of the holy city, and stay themselves upon the God of Israel" (Isaiah 48:2). Who would doubt that this was a saving faith! Ah, let us not be too hasty in jumping to conclusions: of this same people God said, "You are obstinate, and your neck is an iron sinew, and your brow brass" (Isaiah 48:4).

Again, the term "LEAN" is used to denote not only trust, but dependency on the Lord. Of the Spouse it is said, "who is this that comes up from the wilderness, leaning upon her Beloved?" (Song of Sol. 8:5). Can it be possible that such an expression as this is applied to those who are unsaved? Yes, it is, and by none other than God Himself: "Hear this, I pray you, you heads of the house of Jacob, and princes of the house of Israel, that abhor judgment, and pervert all equity . . . The heads thereof judge for reward, and the priests teach for hire, and the prophets thereof divine for money  yet will they lean upon the Lord, and say, "Is not the Lord among us? No evil can come upon us" (Micah 3:9,11). So thousands of carnal and worldly people are leaning upon Christ to uphold them, so that they cannot fall into Hell, and are confident that no "evil" can befall them. Yet is their confidence a horrible presumption!

To REST upon a Divine promise with implicit confidence, and that in the face of great discouragement and danger, is surely something which we would not expect to find predicated of a people who were unsaved. Ah, truth is stranger than fiction. This very thing is depicted in God's unerring Word. When Sennacherib and his great army besieged the cities of Judah, Hezekiah said, "Be strong and courageous, be not afraid nor dismayed for the king of Assyria, nor for all the multitude that is with him: for there are more with us than with him. With him is an arm of flesh  but with us is the Lord our God" (2 Chronicles 32:7,8); and we are told that "the people rested themselves upon the words of Hezekiah." Hezekiah had spoken the words of God, and for the people to rest upon them was to rest on God Himself. Yet, less than fifteen years after, this same people did "worse than the heathen" (2 Chronicles 33:9). Thus, resting upon a promise of God, is not, of itself, any proof of regeneration.

To RELY upon God, on the ground of His "covenant" was far more than resting upon a Divine promise  yet unregenerate men may do even this! A case in point is found in Abijah king of Judah. It is indeed striking to read and weigh what he said in 2 Chronicles 13 when Jeroboam and his hosts came up against him.

First, he reminded all Israel that the Lord God had given the kingdom to David and his sons forever "by a covenant of salt" (Verse 5).

Next, he denounced the sins of his adversary (vv. 6-9).

Then he affirmed the Lord to be "our God" and that He was "with him and his people" (vv. 10-12).

But Jeroboam heeded not, but forced the battle upon them. "Abijah and his people slew them with a great slaughter" (Verse 17), "because they relied upon the Lord God of their fathers" (Verse 18). Yet of this same Abijah it is said, "he walked in all the sins of his father," etc. (1 Kings 15:3). Unregenerate men may rely upon God, depend upon Christ, rest on His promise, and plead his covenant.