037. Chapter 32: Concerning Faith
------------ CHAPTER THIRTY-TWO ------------ Concerning Faith
We place faith following regeneration. This is not to suggest that man is first made alive and regenerated, and then is gifted with faith; on the contrary, faith precedes regeneration. This is not true in a chronological sense, but as far as natural order is concerned, for the Word is the seed of regeneration (1 Peter 1:23), and the Word cannot be efficacious except by faith (Hebrews 4:2). Upon the first act of receiving Jesus and being united with Him, man becomes spiritually alive. It is by faith, however, that one receives Him as such and is united to Him, and by the exercise of faith the life of such a person increases. “As ye have therefore received Christ Jesus the Lord, so walk ye in Him: rooted and built up in Him, and stablished in the faith” (Colossians 2:6-7).
Since atheism is presently manifesting itself on the one side, and temporal faith on the other side, it is all the more necessary that we present and consider the nature of faith from all perspectives. We shall first discuss the word “faith,” and then consider the matter itself. In our consideration of the word itself we shall deal with 1) its meaning, 2) the diversity of matters represented by the very same word, and 3) other words which are identical in meaning. The Meaning of the Word “Faith”
We shall first consider the meaning of the word. Each language, being unique, cannot be the rule for another language. We are here discussing the word “faith” as it is recorded in the original Hebrew and Greek. We must therefore observe what the essential meaning of this word is in Hebrew and Greek, rather than what it commonly means in our language, as this paves the way for the misinterpretation of Scripture as far as faith is concerned. The Hebrews used the word hemin. The word hemin has the inherent meaning (approved by linguists): to conduct oneself. In our language this is occasionally translated as to believe. “He that believeth shall not make haste” (Isaiah 28:16). In our language the act of believing generally presupposes a promise, or a statement made by another. This, however, is not always true for the Hebrew word. It means to believe, even when neither a declaration nor a promise is involved. “He believeth not that he shall return out of darkness, and he is waited for of the sword” (Job 15:22). This is also true in Job 19:25 and Lamentations 4:12. Sometimes the same word hemin is translated as “to trust,” even when there is no reference whatsoever to either a declaration or a promise. “Let not him that is deceived trust in vanity” (Job 15:31); “Behold, he put no trust in his servants” (Job 4:18). This is likewise true in Job 15:15. Emouna is derived from this word, which is translated in our language as “faith” (cf. Hosea 2:19; Habakkuk 2:4). It is also referred to as “faithfulness” (Isaiah 25:1; Psalms 89:2; Psalms 119:75), “truth” (Psalms 33:4), and “faithful” (Proverbs 28:20). These various expressions [Note: The variety of expressions in the “Statenbijbel” is much greater than in the KJV. The Dutch words “vastigheid,” “waarheid,” and “getrouwheid” are all translated by the word “faithfulness” in the KJV.] in our language are expressed by this one word in Hebrew. The Greek words pistis and pisteuo are occasionally translated as faith and to believe respectively, when they have reference to promises. “So then faith cometh by hearing, and hearing by the word of God” (Romans 10:17). Sometimes it is translated as to commit, when there is neither reference to the Word nor to a promise. “But Jesus did not commit himself unto them, because He knew all men” (John 2:24); “Unto them were committed the oracles of God” (Romans 3:2); “A dispensation of the gospel is committed unto me” (1 Corinthians 9:17); “Who will commit to your trust the true riches?” (Luke 16:11). [Note: Also in this instance the diversity of vocabulary is greater in Dutch than in English. The following Dutch words found in the Statenvertaling are all translated as “to commit” in the KJV: betrouwen, toebetrouwen, vertrouwen.]
It is beyond refutation that we must define the essence and nature of the word believe as it is found in the Hebrew and Greek rather than in our language. The verb believe then does not always pertain to promises, and it does not always refer to the act of receiving and the giving of assent to the Word and the promises, but it also means “to trust in,” “to commit to,” and “to rely upon.” Since the word “believe” does not really have this meaning in our language, we would rather use the French or the original Latin word crediter or crediteur, which means “to believe” in these languages, for these words do not merely have reference to holding someone’s words to be true, but they also express the act of entrusting something to someone. The foregoing clearly confirms that one would make serious mistakes if one were to understand the word “believe” only as we customarily do in our language, and if one were to base a description of saving faith upon this meaning. This explains why there is such ignorance concerning the nature of faith in those who merely focus on their own language and pay no attention to the meaning of this word in the original language. Consequently, the word means to trust in (or to entrust to). The second thing to be observed in considering this word is that this one word “faith” refers to a variety of matters which are essentially different.
(1) Sometimes it refers to faithfulness in fulfilling one’s promises. “Shall their unbelief make the faith of God without effect” (Romans 3:3).
(2) Sometimes it refers to the doctrine of faith. “Holding faith, and a good conscience” (1 Timothy 1:19).
(3) Occasionally it also refers to the confession of truths which are believed. “... your faith is spoken of throughout the whole world” (Romans 1:8).
(4) At times it also refers to the actual exercise of the soul whereby one believes the truths of Scripture. In reference to such faith Scripture speaks of four kinds: historical faith, miraculous faith, temporal faith, and saving faith. These differ in essence from each other, even though they are called by the same name. This must be clearly noted, lest one be misled by the sound of the word, for we shall here only discuss saving faith.
Historical, Temporal, Miraculous, and Saving Faith
First, historical faith is called such since it pertains to the knowledge of the history of the Word of God (that is, the record of the matters contained in it), and acknowledges and embraces this as truth. Those, however, who have such faith are not exercised with these matters; they have no more effect upon such persons than secular history. It does not stir them within, and sometimes it does not even solicit a confession of the truth. “Thou believest that there is one God; thou doest well: the devils also believe, and tremble” (James 2:19); “King Agrippa, believest thou the prophets? I know that thou believest” (Acts 26:27).
Secondly, temporal faith is a knowledge of, and assent to, evangelical truth as being veritable. It generates some natural motions within the affections of the soul, a confession of these truths with the church, and external behavior which is consistent with their confession -- however, all this without being united to Christ unto justification, sanctification, and salvation. The following passages speak of such faith: “But he that received the seed into stony places, the same is he that heareth the Word, and anon with joy receiveth it; yet hath he not root in himself, but dureth for a while: for when tribulation or persecution ariseth because of the Word, by and by he is offended” (Matthew 13:20-21); “For it is impossible for those who were once enlightened, and have tasted of the heavenly gift, and were made partakers of the Holy Ghost, and have tasted the good Word of God, and the powers of the world to come, if they shall fall away, to renew them again unto repentance” (Hebrews 6:4-6); “For if after they have escaped the pollutions of the world through the knowledge of the Lord and Saviour Jesus Christ, they are again entangled therein, and overcome, the latter end is worse with them than the beginning” (2 Peter 2:20). A bit further on, we shall deal more comprehensively with the difference between temporal and saving faith.
Thirdly, miraculous faith is a heartfelt conviction generated by the immediate operation of God, that a given supernatural act will either occur due to a command given by us, or will be wrought upon us. However, the power for the execution of miracles is not to be found in man, but God executes them by His omnipotent power in response to this faith. This is to be observed in the following passages: “If ye have faith as a grain of mustard seed, ye shall say unto this mountain, Remove hence to yonder place; and it shall remove; and nothing shall be impossible unto you” (Matthew 17:20); “... and though I have all faith, so that I could remove mountains ...” (1 Corinthians 13:2); “The same heard Paul speak: who stedfastly beholding him, and perceiving that he had faith to be healed, said with a loud voice, Stand upright on thy feet. And he leaped and walked” (Acts 14:9-10). This faith was especially prevalent in the days of Christ and the apostles, its purpose being the confirmation of the doctrine of the gospel. These three types of faith mentioned we shall not discuss in this chapter.
Fourthly, there is saving faith, which is also referred to as justifying faith. Both refer to the objective attained by this faith, which differs from the others in its very essence. This faith we shall subsequently discuss. We have thus eliminated the ambiguity of the word itself.
Additional Biblical Terminology Describing Faith In considering this word, the third thing to be noted is the other vocabulary with which saving faith is denominated in Scripture, and whereby the nature of this faith can be clearly discerned from a variety of perspectives. As the word heemin means “to believe,” “to commit to,” this is likewise true for the word chasa. It can mean to put your trust in someone. “Blessed are all they that put their trust in Him” (Psalms 2:12). It can mean to trust in someone. “... my shield, and He in whom I trust” (Psalms 144:1-2). “The Lord hath founded Zion, and the poor of His people shall trust in it” (Isaiah 14:32). “... therefore the children of men put their trust under the shadow of Thy wings” (Psalms 36:7). [Note: In Dutch à Brakel lists the following expressions found in each of the texts just quoted as found in the Statenvertaling: “betrouwen op iemand,” “toevlucht hebben tot iemand,” “toevlucht nemen.” All these expression are translated in the KJV by the phrase “to trust in.”] The meaning of the word “believe” is also expressed by batach. This also means to trust. “His heart is fixed, trusting in the Lord” (Psalms 112:7); “And they that know Thy Name will put their trust in Thee” (Psalms 9:10-11); “Trust ye not in lying words” (Jeremiah 7:4); “They shall be greatly ashamed, that trust in graven images” (Isaiah 42:17). [Note: Again, the nuances of meaning conveyed by the Dutch are simply not expressed in the KJV. The following expressions are translated with the verb “to trust”: “betrouwen,” “vertrouwen,” “zich vertrouwen op,” “zich verlaten op.”]
The meaning of the verb “believe” is also expressed by samach which means “to lean upon someone.” “By Thee have I been holden up from the womb” (Psalms 71:6). [Note: The literal translation of the Statenvertaling reads: “I have leaned upon Thee from the womb.”] The Greek words pistis and pisteuo mean “to believe,” “to trust,” and “to commit,” and this is likewise true for the words peitho and peithomai, as well as pepoithesis, which can mean “to persuade to faith.” “Knowing therefore the terror of the Lord, we persuade men” (2 Corinthians 5:11). It can mean “to believe.” “And some of them believed” (Acts 17:4). It can mean “to trust in.” “He trusted in God” (Matthew 27:43). It can also mean “to put one’s trust in someone.” “... them that trust in riches” (Mark 10:24); “I will put my trust in Him” (Hebrews 2:13); “And such trust have we through Christ to God-ward” (2 Corinthians 3:4). When one therefore considers all these expressions together, he cannot but be fully convinced that the act of believing does not merely consist in assenting to the truths of the gospel, but is the exercising of a heartfelt trust in God through Christ, entrusting oneself to Him.
We have thus discussed the meaning of the word comprehensively, so that someone who is ignorant as far as languages are concerned may perceive what “to believe” signifies in Hebrew and in Greek. We shall now proceed to consider the matter itself. In doing so we shall consider the following matters individually:
(1) The existence of faith in the world and the necessity thereof;
(2) The genus or type of activity which is connected with faith;
(3) The subject in which faith is present;
(4) The object concerning which faith is exercised;
(5) The form or unique essence of faith;
(6) The moving and secondary causes of faith;
(7) The objective of faith;
(8) The additional characteristics of faith;
(9) The effects or fruits of faith;
(10) The similarities and differences when compared with other types of faith;
(11) The opposite of faith;
(12) The description of faith. The Necessity of Faith
Christians and all who believe the Word of God need no proof that faith is necessary and that without it no one can be saved. This is confirmed by the following texts: “He that believeth on the Son hath everlasting life: and he that believeth not the Son (that is, who does not believe in the Son) shall not see life; but the wrath of God abideth on him” (John 3:36); “He that believeth and is baptized shall be saved; but he that believeth not shall be damned” (Mark 16:16). The Genus of Faith The genus or very nature of faith is that it is a propensity. Propensities complement the functioning of the intellect and the will. Such propensities are either acquired by much exercise, or implanted in the soul of man by God. The latter is true for faith, hope, love, etc. All of man’s activity to obtain faith is not in the least degree sufficient to enable him to acquire faith. God initially gives it, God preserves and increases it, and God finishes it. He who desires to have it must request it from God and expect it from Him. He who may have it must gratefully acknowledge that he has received it from God and prayerfully expect the increase from Him. The Subject of Faith The subject or seat of faith is man, more particularly the soul, and most particularly the will. Man is the subject of faith; however, this is not true of all men, but of the elect only. “For all men have not faith” (2 Thessalonians 3:2); “... according to the faith of God’s elect” (Titus 1:1); “And as many as were ordained to eternal life believed” (Acts 13:48).
Question: Do infants in baptism receive the essence of faith? Do baptized infants exercise faith? Answer: We answer negatively. 1) This is nowhere stated in Scripture, and therefore it ought to be rejected and is not to be believed. 2) Infants do not use their intellect. Rationality is innate, but the act of reasoning does not begin until later. The act of reasoning is essential in the exercise of faith. 3) Children, prior to the age of reason, have no knowledge of anything. How then will they be able to believe, since knowledge of divine truths is a necessity for this? 4) Small children prior to the age of reason do not actually commit either good or evil (Romans 9:11), [Note: The actual reference inRomans 9:11is to unborn children.] and thus they also do not exercise faith, this being a virtue. 5) Faith is by hearing (Romans 10:17), and thus infants are not able to believe, for they cannot yet hear the Word of God.
Objection #1: “But whoso shall offend one of these little ones which believe in me ...” (Matthew 18:6).
Answer: The text refers to those who have the use of their intellect, for they are capable of being offended. Christ does not refer to the child whom he used as an example (vss. 2-3), but rather to those who are in spiritual infancy.
Objection #2: “Suffer little children, and forbid them not to come unto me: for of such is the kingdom of heaven” (Matthew 19:14).
Answer (1) It cannot be proven that these children were so small that they were not able to exercise their intellect as yet. This would have to be clearly proven in order to use this as a proof text. The opposite is probable, for children of two or three years old are able to believe.
(2) Theirs is the kingdom of heaven by reason of the satisfaction of Christ which God has imputed to them, and thus not due to the exercise of faith; however, not all children are entitled to salvation, but only those who are elect.
Objection #3: “Out of the mouth of babes and sucklings hast Thou ordained strength” (Psalms 8:2).
Answer: This does not suggest that small children and infants are able to speak (if this were so, then the objection would be nullified), but they rather magnify God in an objective sense, that is, they give adults reason to magnify God in His works, as the heavens and the firmament do day and night (Psalms 19:2-3).
Objection #4: There are examples of small children who had faith, such as Jeremiah (Jeremiah 1:5).
Answer (1) The text speaks of God’s foreknowledge according to election and of being sanctified or set apart for the prophetic office according to the counsel of God.
(2) It is one thing to be sanctified by God’s Spirit (which God is capable of doing), and it is a different matter actually to exercise faith. Man’s nature can be sanctified without being actually exercised as far as holiness itself is concerned. This can also be in the absence of faith.
Additional Objection: We have the example of Timothy. “And that from a child thou hast known the holy Scriptures, which are able to make thee wise unto salvation through faith which is in Christ Jesus” (2 Timothy 3:15).
Answer: The text does not refer to Timothy prior to the age of reason, but to the time when he was capable of being instructed in the Word of God by his grandmother Lois, and his mother Eunice. This therefore does not prove the exercise of faith prior to the age of reason.
Additional Objection: We have the example of John the Baptist (Luke 1:41).
Answer (1) We do not read that he believed, but rather that he leaped upon the salutation of Mary to his mother Elizabeth.
(2) We neither know what the omnipotence of God wrought in him, nor what caused him to leap. One may not use the extraordinary to draw a conclusion for the ordinary.
(3) John was neither circumcised nor baptized. Thus his leaping was not due to the efficacy of baptism -- this being the matter we wish to prove. Additional
Question: Do all the elect from the moment of their conception have the seed of faith in them, even though they do not actually exercise faith?
Answer: We answer negatively, for first of all, Scripture does not speak anywhere of the seed of faith or of faith in seminal form. It is therefore rather bold to maintain this and to establish an entire doctrine on this. Scripture does speak of the seed of regeneration, which is the Word of God (1 Peter 1:23). This, however, is not to be found in children, but in the Lord’s time is a means unto their conversion. If the seed of faith were to be the beginning of faith, they would actually possess it already.
Secondly, men (and thus also the elect), prior to regeneration, are spiritually dead, children of wrath, without Christ, without promise, without God, and thus also without faith (Ephesians 2:2-3
Thirdly, no one receives faith except by hearing (cf. Romans 10:17; Galatians 3:2). Man is thereby transformed from an unbeliever into a believer. Man cannot be said to have received faith, to become a believer, and to receive faith by the preaching of the gospel if he already had the essence of faith prior to this, and thus already was a believer.
Objection #1: The elect children are in the covenant and therefore must also have had faith at the very beginning, for none can be in the covenant without faith.
Answer (1) All elect children are not in the covenant, for thousands are converted whose parents were heathens. Or do only children of partakers of the covenant have the seed of faith and not other elect children? What proof do we have for such a distinction among elect children?
(2) To be in the covenant as children does not presuppose that there is anything in these children, or else one would have to conclude that in actuality they have faith and are regenerated. Since this cannot be concluded, this objection is also not true.
Objection #2: Theirs is the kingdom of heaven (Matthew 19:14).
Answer: See prior comments.
Objection #3: Such was true for Jeremiah, John the Baptist, and Timothy.
Answer: See prior comments.
Objection #4: Natural righteousness would have been perpetuated if Adam had not sinned. Why then can this not be true for supernatural regeneration in the seed of partakers of the covenant?
Answer (1) We know that God would have been able to do this, but we also know that we may not draw a logical conclusion from possibility to reality.
(2) The question “Why not?” cannot be used to confirm something. God is not accountable for any of His deeds, and we are not capable of advancing reasons for God’s work and actions. We therefore may not maintain or deny something simply because we can or cannot give a reason, but we must rather turn to the Word of God to observe what has or has not been revealed there.
(3) Experience teaches that the seed of faith is not to be found in all elect children of God-fearing partakers of the covenant. Some are among the most ungodly until the end of their life, a fact which contradicts their possession of the seed of faith. For to have the seed of faith is truly to have faith itself, be it in its beginning stage. Many children of the heathen are also among the elect who, however, would not have the seed of faith. It then would follow that God converts the children of the heathen in a different manner from the elect children of partakers of the covenant. The latter would then repent due to the germination of this seed which is in them, whereas faith would be given to the former without the presence of such seed.
Objection #5: “But without faith it is impossible to please Him: for he that cometh to God must believe that He is, and that He is a rewarder of them that diligently seek Him” (Hebrews 11:6).
Answer: See prior comments.
Objection #6: They have the Spirit of faith, for otherwise they would not belong to Christ (Romans 8:9).
Answer: See prior comments in chapter 31. It thus remains certain that the elect do not possess the seed of faith from the moment of their conception. The text refers to adults.
Knowledge of the Truth: An Essential Element of the Exercise of Faith
Since the elect therefore are the subject of faith, we must thus investigate more carefully where in man faith is seated. Faith is not seated in the body, although it manifests its operation by way of the body in confessing the truth and in the practice of good works. Rather, the real seat of faith is the soul. “For with the heart man believeth” (Romans 10:10). The soul has its faculties whereby it is operative: intellect, will, and affections. The existence of these can be intelligently deduced and considered individually. They are thus distinct from each other. The intellect is neither the will nor the affections. The will is neither the intellect nor the affections. Likewise, the inclinations are neither of these two. They are distinct in their operations. The intellect has the elements of comprehension, judgment (which is speculative as well as applicatory), and conscience. The will lovingly embraces those matters which are desirable and is repulsed by any matter which it perceives to be hateful. The affections are the soul’s desires or yearnings for fulfillment. The soul can neither be its own fulfillment nor find delight and satisfaction within itself, but must find its fulfillment in something outside of itself. However, even though one can deduce the existence of each by means of our intellect and consider them individually (which we must do if we, in an intelligent manner, wish to be conscious of our deeds and their nature), they are nevertheless not fully distinguished when man is operative. If we make too much of a distinction in the operation of these faculties in man, we shall engender as much perplexity and confusion as when we intermix them. Applying this to faith, this means that the believing soul is engaged in understanding, willing, and desiring. When a man believes, all his faculties function simultaneously.
Question: In order to believe, must one know the truths he believes, or is a mere blind assent satisfactory, so that faith could best be described as a lack of knowledge?
Answer: Papists deny the first proposition and affirm the second. We maintain that assent is not sufficient, but that knowledge is absolutely essential for faith. I am not referring to a perfect knowledge of the truth whereby one would be able to comprehend and perceive with clarity and discernment the intricate interrelationships between the matters believed. For then there are very many matters (which neither can nor may be doubted), which we would not believe. Take, for example, the doctrines concerning God’s essence, His eternity, His infinity, and the union of the two natures in Christ. Which of these revealed mysteries would one then believe? Rather, we are referring to a knowledge whereby the acquaintance with revealed truth is such that one comprehends and has a proper and true understanding of the truth, be it with more or less light. By maintaining that knowledge is an element of faith, we are not saying that faith is equivalent to knowledge. We are also not saying that one believes a truth merely because he knows and perceives it. Neither are we saying that knowledge and faith are one and the same matter. We are saying, however, that knowledge of both the doctrines and the revelation of these doctrines in the Word of God is a requisite for believing these truths. It is evident that knowledge is a requisite for the exercise of faith for the following reasons:
First, this is evident from texts which expressly state this. “By His knowledge shall My righteous servant justify many; for He shall bear their iniquities” (Isaiah 53:11). The Hebrew word bedaéto means in or by means of His knowledge. On account of this word, it can refer to either the knowledge which Christ has, or to the knowledge which man has of Christ. The context of this text indicates, however, that it refers to the knowledge which one has of Christ, for Christ does not justify anyone by His own knowledge, but rather by His suffering and obedience (cf. 2 Corinthians 5:21; Romans 5:10
Furthermore, consider John 17:3, “And this is life eternal, that they might know Thee the only true God, and Jesus Christ, whom Thou hast sent.” Christ is not referring to beholding God in heaven, which is placed in contradistinction to faith in 2 Corinthians 5:7. Rather, He refers to that which transpires here upon earth, being the way to heaven and the immediate beholding of God. Faith functions upon earth, and eternal life is promised upon this faith rather than upon bare knowledge. The text thus refers to faith in the totality of its exercise, knowledge being an element of this exercise both initially as well as in its progression. For this reason knowledge and faith are joined together. “And this is the will of Him that sent Me, that every one which seeth the Son, and believeth on Him, may have everlasting life” (John 6:40).
Secondly, the fact that knowledge is a requisite for faith is also evident from the means by which faith is wrought: the hearing of the Word. “So then faith cometh by hearing, and hearing by the Word of God” (Romans 10:17); “Every man therefore that hath heard, and hath learned of the Father, cometh unto Me” (John 6:45). It is an obvious fact, however, that the Word can be of no benefit, and that none can obtain faith by the hearing of the Word, unless one understands it. “... but by manifestation of the truth commending ourselves to every man’s conscience” (2 Corinthians 4:2).
Thirdly, since every believer is obligated to confess Christ (Matthew 10:32), to give an account of his faith (1 Peter 3:15), it is therefore absolutely necessary that he have knowledge of those matters which he believes. He can neither confess nor give an account of that which he does not know.
Objection #1: “Now faith is the substance of things hoped for, the evidence of things not seen” (Hebrews 11:1). Faith therefore excludes knowledge.
Answer: The apostle does not say that faith is without knowledge and is blind. To the contrary, he says that faith proves something and establishes the certainty of something -- which is the essential meaning of the word elenchos. However, without knowledge of the matter in question, one can neither demonstrate nor prove anything. “Things not seen” are those things which can neither be observed by the physical eye, nor can the natural intellect find out or uncover. Such is true for the mysteries of Christ. God, however, reveals those things to His own by His Word and Spirit, and faith embraces them as undoubted truth. Therefore this text even proves most clearly that faith consists of knowledge and light.
Objection #2: “Casting down imaginations, and every high thing that exalteth itself against the knowledge of God, and bringing into captivity every thought to the obedience of Christ” (2 Corinthians 10:5). Since all imaginations must be cast down, and all thoughts must be brought into captivity, it follows that all knowledge is excluded from faith.
Answer: The apostle here speaks of imaginations and thoughts which exalt themselves against the knowledge of God and the obedience of Christ, thus proceeding from the corrupt, natural mind which is enmity against God (Romans 8:7). These the apostle opposes, and he overcomes them by means of divinely revealed truths, thus bringing man to the true knowledge of God and to the obedience of Christ, which is faith. This is evident from John 3:36 where faith and disobedience are contrasted with each other.
Assent: An Additional Element of the Exercise of Faith
Having observed that knowledge is requisite to faith, of necessity there must, in addition to this knowledge, also be assent; that is, the validation of the veracity, not only of all that God has spoken in His Word, but specifically of all that which God has revealed concerning His Son and the salvation merited by Him. For if one is to trust, rest, and rely upon something, he must first be convinced that its foundation is true and steadfast. Refer to Hebrews 11:1 where the apostle calls faith “the substance of things hoped for,” a being sure of a truth placed in opposition to fabrication, a foundation, a most certain matter which is so certain, true, and steadfast as if one saw it with his own eyes and touched it with one’s own hands (1 John 1:1). For this reason the apostle attributes plerophorian, that is, full assurance, to faith (Hebrews 10:22). The necessity of assent is also evident in the following passages: “He that hath received His testimony hath set to his seal that God is true” (John 3:33); “If we receive the witness of men, the witness of God is greater: for this is the witness of God which He hath testified of His Son. He that believeth on the Son of God hath the witness in himself: he that believeth not God hath made Him a liar; because he believeth not the record that God gave of His Son” (1 John 5:9-10); “This is a faithful saying, and worthy of all acceptation, that Christ Jesus came into the world to save sinners” (1 Timothy 1:15).
We have thus demonstrated that knowledge and assent are requisite to faith. This raises a question.
Question: Is the essential nature of saving faith seated in the intellect or in the will? In other words, does faith in its essence consist of knowledge and assent, which both are to be attributed to the intellect, or does saving faith consist in trusting in God through Jesus Christ in order to be justified, sanctified, and glorified, which trusting is to be attributed to the will?
Answer: It consists of trusting, and thus is to be attributed to the will. This question will be understood more clearly when we deal with this in discussing the essence of faith. The Object of Faith
Having considered the subject or seat of faith, we will now proceed to consider the object upon which faith focuses itself in its exercise. The object of faith is first of all the Word of God in general, that is, all that God has revealed in His Word in both Old and New Testaments. This is particularly true for all that God has revealed and promised in the gospel, which contains all the promises pertaining to reconciliation, forgiveness of sins, peace, holiness and salvation. All of this in both Testaments is offered and promised to believers. “Believe the gospel” (Mark 1:15); “So then faith cometh by hearing, and hearing by the Word of God” (Romans 10:17); “Received ye the Spirit by the works of the law, or by the hearing of faith” (Galatians 3:2; cf. Romans 1:16; John 3:16). Since the Word of God is truth (John 17:17) and since God is the God of truth (Isaiah 65:16), God can do no other than present truth to man and command him to believe the truth. Therefore, whenever commands, promises, or threats are presented in the Word of God which do not harmonize with the final outcome, they must be understood as being of a contingent nature. They thus continue to be the truth and are believed as such.
Secondly, faith does not focus on the Word alone, but proceeds by means of the Word to Christ, the Surety and the Mediator. “He that believeth on the Son hath everlasting life” (John 3:36); “Believe also in Me” (John 14:1); “... that whosoever believeth in Him should not perish, but have everlasting life” (John 3:16).
Thirdly, faith does not only focus on Christ as Mediator, but proceeds through Christ to God. “Wherefore he is able also to save them to the uttermost that come unto God by Him” (Hebrews 7:25); “He that heareth My word, and believeth on Him that sent Me, hath everlasting life” (John 5:24); “But to him that worketh not, but believeth on Him that justifieth the ungodly, his faith is counted for righteousness” (Romans 4:5). There is a distinction between believing God and believing in God. To believe God consists in a focusing upon the truth of God’s promises. This not only gives man liberty to come to God through Christ and to believe in Him, but he will also, while presently believing God, strengthen himself, both as far as his confidence and his expectation are concerned. However, in believing in God and in Christ, the focus is upon God and Christ Himself, not only as a promising and a true God, but also as a God who is omnipotent, faithful, wise, and good, so that man puts His trust in Him, entrusting soul and body to Him in order to be justified, sanctified, and glorified. The Unique Essence of Faith From the object of faith, we now proceed to the form or the unique essence and nature of faith. The essence of a matter is that which defines the matter to be what it is. The essence of a matter identifies it and distinguishes it from all others. A matter can have but one essence. If there are two, there are also two matters. Faith likewise has an essence which is unique to faith alone.
Here we must note wherein the essential nature of faith does not consist, and then wherein the essential nature of faith does consist.
First, faith does not consist in love, which is what papists and the Armininans maintain. Love is not the essence of faith, for
1) faith and love are two distinct virtues. “And now abideth faith, hope, charity, these three; but the greatest of these is charity” (1 Corinthians 13:13). It is rather obvious that one virtue cannot be the essence of another virtue.
2) Love is the fruit of faith. “For in Jesus Christ neither circumcision availeth any thing, nor uncircumcision; but faith which worketh by love” (Galatians 5:6). Faith, therefore, does not derive its efficacy from love, but rather faith is efficacious toward the operation of love, as well as the practice of all virtuousness by way of love. Consider also the thrust of the word energeo (cf. Romans 7:5; Colossians 1:29). The result of something cannot be its essence. Secondly, faith does not consist in obedience to and observance of God’s commandments, which is something the above mentioned parties maintain. For faith is expressly distinguished from works (1 Corinthians 13:13). “Now the end of the commandment is charity out of a pure heart, and of a good conscience, and of faith unfeigned” (1 Timothy 1:5). Yes, in the matter of justification, works and faith are contrasted with each other. “Therefore we conclude that a man is justified by faith without the deeds of the law” (Romans 3:28); “Yea, a man may say, Thou hast faith, and I have works” (James 2:18).
True faith is the fountain of good works. Good works are fruits of faith and characteristic of it, and it is thus evident that where good works are absent, true faith is also absent. “For as the body without the spirit is dead, so faith without works is dead also” (James 2:26). You can be certain that the body is dead if breathing has ceased. You may likewise know that faith is dead, that is, that true faith is not present, when it does not manifest itself.
Even though we maintain that love and the observance of the commandments is not the form or essential nature of faith, far be it from us to maintain that faith can exist without love. When man is made a believer, he not only receives enlightened eyes of understanding and to some degree is acquainted with the Mediator and the benefits of the covenant, but he also becomes enamored thereby. He rejoices in the fact that there is salvation, forgiveness of sins, and a Spirit to sanctify him. He rejoices in the fact that there is a Christ and that Christ is offered to him. He has love for the truth (2 Thessalonians 2:10). Having now received Christ by faith and being united to Him by faith, his love toward God and Christ is ignited and with all willingness he desires to be obedient. “We love Him, because He first loved us” (1 John 4:19).
Thirdly, the very essence of faith does not consist in trusting that Christ is my Savior. For,
(1) Christ did not die for all men. Everyone would thus need solid grounds upon which he would be able to conclude that Christ died for Him and is His Savior.
(2) God has indeed commanded all who hear His word to believe, but He has not commanded all to believe that
Christ is their Savior. There is not one text in the Bible in support of this, so that it is sheer imagination to maintain that everyone must believe that Christ is his Savior. He would believe a lie and go to hell when adhering to such an illusion.
(3) To believe that Christ is my Savior belongs to assurance. This is a fruit of faith, which can vary in degree and can be entirely absent. True faith, however, abides and he who possesses it remains a true believer.
(4) Many temporal believers are fully assured within themselves and do not have the least doubt that Christ is their Savior and has died for them. They nevertheless do not have true faith and will find themselves to be deceived. It thus follows that true faith does not consist in trusting that Christ has died for me.
Fourthly, the essence of faith does not consist in being desirous to have Jesus as one’s Savior. To be desirous or willing can be considered as an internal act. One perceives the truth, necessity, and desirability of having Jesus as his Savior, and is thus desirous to have Him as such. This internal desire focuses on the matter itself, but not on the attending circumstances -- such as that one must forsake his worldly life, must seek Christ in truth (frequently doing so), must in truth enter into covenant with Christ, and find his delight in Him alone. He must also have the world as his enemy, bear witness against it, engage in battle against it, and be willing for Christ’s sake to endure all poverty, nakedness, persecutions, and ridicule. This, however, does not suit such persons, and therefore they leave Christ for what He is and yield to their lusts. Their desire is therefore nothing more than the desire of a Balaam. “Let me die the death of the righteous, and let my last end be like his!” (Numbers 23:10).
Such a desire can also be of an outgoing nature; that is, the outgoing being toward Christ, whereby one declares and demonstrates to the Lord Jesus his upright desire for Him and His benefits, with the forsaking of all else. Since his heart does not condemn him, this gives him freedom to go to Christ and to receive Him by faith as His Savior. “And let him that is athirst come. And whosoever will, let him take the water of life freely” (Revelation 22:17). Thus, having the desire does not precede the exercise of faith, as far as the nature of the matter is concerned, although wherever there is such an outgoing desire, there is also true faith.
Fifthly, the essence of faith does not consist in an assent to the truth of the gospel. Someone may have a very clear comprehension of all the mysteries of the faith, both as far as the truths and their desirability are concerned. Let him assent with full assurance to these truths as truths and to their desirability -- it is nevertheless not true faith. It is indeed true that believers also have knowledge and assent, but they cannot rest in this. They know and experience that this does not cause them to be partakers of Christ, and therefore they go beyond this and appropriate Christ. They rest in Him, entrusting their soul and body to Him in order that He would justify them, etc. Therefore, if someone has no more than knowledge and assent, he must be assured that he has merely historical or temporal faith. If someone perceives within himself the true exercise of trusting in Christ and considers it as a fruit of his assent (deeming this to be the essential act of faith), he does have true faith. He is, however, in error by considering knowledge to be the essential nature of faith. This we shall further illustrate in the following question. The unique essence or form of faith does not consist in these six matters mentioned above.
We must now consider wherein the unique and essential act of faith does consist. Question: Does the essential act of faith consist in assenting to the divine truths and promises of the gospel, or does it consist in a heartfelt trust in Christ to be justified, sanctified, and to be led to felicity by Him? Answer: Before we answer, we wish to state that:
(1) We do not understand this trusting to be equivalent to assurance -- the confidence that one personally is a partaker of Christ and all His promises, or the resulting peace and quietude within the soul. For these are fruits of faith, which are more evident in the one and less in the other. Rather, we understand by trusting the outgoing act of the heart whereby one, in surrendering to Christ and receiving Him, entrusts soul and body to Him in order that He would save him. This can be compared to a creditor who entrusts his money to someone by giving it to him. It can also be compared to someone placing himself upon the shoulders of a strong man to be carried through water, entrusting himself to, and leaning and relying upon, him and thus allowing himself to be carried to a designated location.
(2) We maintain that a knowledge of gospel truths and assent thereto are necessary prerequisites for such confidence. We maintain that afterward faith is also continually focused upon and activated by the promises. Having said this by way of preface, we shall now answer the question. The Exercise of Faith: An Act of the Will
True saving faith does not consist in assenting to the promises of the gospel, but it consists in a heartfelt trust to be brought to salvation by Christ -- this on the basis of His free offer and the promises made to those who trust in Him. We therefore immediately establish that faith is not seated in the intellect, but in the will. If it does not consist in the assent to the truth, it can also not be seated in the intellect; and if it consists of trust, it follows that it is seated in the will. The truth of the foregoing is evident from the following reasons: First, it is evident from the name itself. What we refer to as “believing” Scripture refers to as “trusting,” “entrusting to,” and “having confidence in.” This is true even when there are no promises at all to which this relates. We have clearly and irrefutably demonstrated this in the foregoing. We know, however, that in dealing with divine things revealed in the Word of God only, we must not focus on our language alone, for this causes many to err.
Rather, we must interpret and speak according to the characteristics and nature of the Hebrew and Greek languages in which the Word of God was written. Since, in our language, the word “believing” implies the acceptance of promises and incidents related to us on the basis of someone else’s testimony, one must therefore not focus on our language only but on the thrust of meaning expressed in the original languages. The words heemin, pisteuo, chasa, batach, samach, should therefore not only be translated as “to believe,” but rather as “to trust,” “to entrust,” “to rely upon,” and “to lean upon” -- also when there is no relation to the words or promises of someone else. In the exercise of this trust, however, these play a role, not as being the nature of this trust, but to enable one thereby to rely upon Christ Himself and to entrust himself to Him.
Secondly, Scripture attributes faith to the heart. “For with the heart man believeth unto righteousness” (Romans 10:10); “If thou believest with all thine heart, thou mayest. And he answered and said, I believe that Jesus Christ is the Son of God” (Acts 8:37). The heart or the will is exercised in entrusting itself to Him and to believe in Him.
Evasive Argument: The heart can also refer to the intellect.
Answer: This is rarely the case. Even when this is so, it is not expressly limited to the intellect only, but generally signifies the will; or it is a comprehensive reference to the soul in all its operations. We thus hold to the general meaning and understand it as referring to the will, especially since believing signifies an act of the will.
Thirdly, if the essential act of faith consisted in assenting to the truth of the promises:
(1) It would be possible to believe in a saving manner without receiving Christ and trusting in Him. Feel free to know, acknowledge, and assent to the fact that Christ is the Savior as long as you wish; but what union and communion do you then have with Christ? The receiving of Christ and the act of leaning upon and trusting in Christ would then merely be fruits and consequences of faith. However, a consequence does not perfect the essence of a matter -- a matter already perfect prior to the occurrence of the consequence.
(2) The nature of saving faith would not differ from the nature of historical faith. Both would be the same, for historical faith also consists in assenting to the veracity of the promises. The devils, as well as the unconverted, also do this in exercising temporal faith. This is abundantly evident from Scripture and is also common knowledge.
Evasive Argument: Knowledge and assent are spiritual in the one person and not in the other.
Answer (1) It is true that the knowledge of the unconverted is of a different nature than that of the converted (not as far as preparatory knowledge is concerned); nevertheless the matter itself, however differently it may be perceived, is the same. The knowledge of both pertains to historical truth, and when anyone assents to this truth, this faith is historical in the one as well as in the other.
(2) Scripture never defines the difference between saving faith and historical faith as being the spirituality of the knowledge of and the assenting to historical truths.
(3) It is furthermore a certainty that if someone is not converted and does not put his trust in Christ (which is saving faith), the knowledge of such faith is not spiritual. One would then never be able to deduce from faith itself whether one truly believed or not, except by the fruits. This is an entirely erroneous view.
Fourthly, saving faith believes in God, that is, in Christ. It does not focus only on the Word of God, and its nature is not perfected in and by assenting to the truth only, but it rather proceeds through the Word to the Person of Christ and trusts in Him. “... them also which shall believe on Me through their word” (John 17:20). It is here that faith accomplishes its objective, gives expression to its nature, and finds its fulfillment. Saving faith is therefore generally expressed in Scripture as believing in God, that is, in Christ. “Believe on the Lord Jesus Christ, and thou shalt be saved” (Acts 16:31). To believe in Christ is faith itself, and not a fruit of faith, which would have to be true if faith were to consist in knowledge and assent.
Evasive Argument: Assent to the truth by the unconverted is also expressed at times as believing in Christ (cf. John 8:30-31
Answer (1) We draw our conclusion not merely by considering this manner of speech independently, but by considering this manner of speech in relation to the matter at hand, considering the text in its context. This is true, for instance, for the quoted text, John 17:20. A clear distinction is obviously made between the Word of God and the Person of Christ, and between embracing this testimony and believing in the Person of Christ. Faith in Christ by means of the Word (which faith, prior to this, has accepted as truth), is therefore not the acceptance of His testimony, but a trusting of the soul in Him.
(2) If merely receiving Christ’s testimony is expressed as being equivalent to believing in Him (which is rarely the case), it is recorded in such a manner, and the context is such it can clearly be perceived that the reference is not to saving faith, but to the reception of Christ’s testimony by the unconverted who are without saving faith. Such persons are referred to in John 12:42, which is very likely the case as well in John 8:30-31.
(3) He whose views are contrary to this will neither be able nor dare to say that each reference to believing in God and in Christ merely means “to believe God” and to believe that either God or Christ speaks the truth. They must thus be convinced themselves that believing in Christ is to put one’s trust in Christ.
(4) As far as Exodus 14:31 is concerned, it is common knowledge that when a word is prefaced by the letter beth, it means “on” as well as “in,” and that it must be understood and translated in accordance with the matter to which it is affixed. Therefore our translators have translated this excellently by stating, “And the people ... believed (in) the Lord, and (on) His servant Moses.” [Note: The rendering of the Statenvertaling is as follows: “And the people believed in the Lord and on Moses His servant.”]
Fifthly, faith itself unites the soul with Christ, appropriates the promises as being made to the soul, satisfies the conscience, and gives liberty to approach unto God and to address Him as Father (cf. Ephesians 2:17; John 3:36; Romans 5:1; Ephesians 3:12). Assenting to the truth of the promises does not engender this, however, but rather the putting of one’s trust in Christ. You may assent as long and with as much clarity as you wish, but not one promise pertains to you, nor does it unite your heart to Christ or satisfy your soul. It does not give freedom to cry out “Abba, Father.” It thus follows that assent is not saving faith.
Evasive Argument: The objective of assent is to receive Christ, to put one’s trust in Him, and in this manner to receive what is stated in the foregoing. All of this, therefore, proceeds from assenting to the truth.
Answer (1) One thing is certain: The act of assenting by itself cannot accomplish anything, but rather the fruits of this assent do so. The assent must in the first place engender the acts of receiving and trusting. Assent is therefore not the essence of faith. Scripture states furthermore that faith itself and not its fruits accomplishes this.
(2) By way of the same argument, as knowledge is the very beginning of all that pertains to faith, we would then consider that the knowledge of the mysteries of the gospel brings forth the same matters: union with Christ, being a partaker of the promises, and peace and liberty. Since this is an absurdity, however, it is likewise absurd to maintain that this is brought about by assent. It thus remains certain that trust rather than assent is the essence of saving faith.
Sixthly, the opposite of saving faith is not the rejection of the truths of the gospel, but a doubting, that is, not trusting in, relying upon, and leaning upon Christ. “He that believeth on the Son ... he that believeth not the Son” (John 3:36); “Let not your heart be troubled: ... believe also in Me” (John 14:1); “O thou of little faith, wherefore didst thou doubt” (Matthew 14:31); “... Where is your faith” (Luke 8:25). Faith is here contrasted with “trembling for fear.” True faith therefore does not consist in assenting but in trusting. From all this, it is evident that the actual act of faith does not consist in assenting to the truths and promises of the gospel, but in trusting in Jesus, and in entrusting oneself to Him. A Response to Those who Object to Faith Being the Exercise of One’s Will We shall now consider the objections which could be advanced against this.
Objection #1: The entire world understands the act of believing to mean nothing else than the acceptance of someone’s testimony, and to hold it for true.
Answer (1) The entire world expresses itself in the same manner as we do in the Dutch language, rather than in harmony with the Hebrew and Greek languages; in them alone the mysteries of faith are revealed. One must therefore conform himself to the nature of these languages in which (as shown above) “to believe” means “to trust.”
(2) The entire world understands the word “faith” to refer to historical faith. This we do likewise, but not in reference to saving faith. The word is the same, but they differ in the very essence of the matter. When two different matters are referred to by the same word (which is frequently the case), even an uneducated person will know that one ought not to conclude that whatever is characteristic for the one is also characteristic for the other. For example, “light” can be an antonym for “heavy” and for “dark.” The word is one and the same, but the matters themselves have nothing in common. He who therefore wishes to deal wisely must not be prejudiced by the sound of the word “to believe,” thereby allowing himself to be misled.
Objection #2: This trust which is characterized by a believing reception is the fruit of faith, that is, an assent of gospel mysteries and promises relative to the truth. Faith does therefore not consist in trusting but in assenting.
Answer: (1) This returns us to where we started, for this is the very difference.
(2) We admit that there can be no confidence without a prior assent and acceptance of the matter as truth; however, it therefore does not follow that assent is saving faith.
(3) If saving faith does not consist in trust (due to assent being a prerequisite), assent would also not constitute saving faith since assent is a consequence of knowledge which is a prerequisite for assent. By the same logical argument, therefore, faith then would consist in the knowledge of gospel truths.
Objection #3: True faith is that faith upon which eternal life is promised. However, eternal life is promised upon assenting to gospel truths which is evident in the following passages: “If I have told you earthly things, and ye believe not, how shall ye believe, if I tell you of heavenly things? That whosoever believeth in Him should not perish, but have eternal life. And what He hath seen and heard, that He testifieth; and no man receiveth His testimony. He that hath received His testimony hath set to his seal that God is true” (John 3:12
Answer: We can deal with John 3:12
Additional Objection: Eternal life is promised upon assent to the truth, and assent is therefore saving faith. “He that heareth My word, and believeth on Him that sent Me, hath everlasting life” (John 5:24); “... brethren beloved of the Lord, because God hath from the beginning chosen you to salvation through sanctification of the Spirit and belief of the truth” (2 Thessalonians 2:13).
Answer: (1) When Scripture speaks of saving faith, it does not always give expression to the formal act of faith, but either makes mention of that which precedes saving faith or of that which follows. In doing so, Scripture considers it in its full ramification and promises salvation upon this. We therefore read, “By His knowledge shall My righteous servant justify many” (Isaiah 53:11); “And this is life eternal, that they might know Thee ... and Jesus Christ” (John 17:3). Salvation is thus promised upon the fruits of faith (cf. Matthew 5:3-16). This is also stated in Acts 16:31, where we read, “Believe on the Lord Jesus Christ, and thou shalt be saved” (Acts 16:31). Therefore, to believe in God is to believe as God has commanded us to believe. When faith is called a belief of the truth, this does not pertain to the formal act of faith, but it indicates that faith is founded upon truth. With this we fully agree.
(2) Such manner of speech does not exclude trust, but rather includes it; for otherwise temporal believers would have saving faith, yes, sometimes to a much stronger degree than true believers who are often in darkness in this respect and experience much strife.
Objection #4: Faith is expressly distinguished from trust. “In whom we have boldness and access with confidence by the faith of Him” (Ephesians 3:12). Consequently, faith does not consist in trust.
Answer (1) The word “trust” is viewed in a twofold sense in Scripture. It can be used in the sense of “to entrust to,” that is, to entrust oneself to someone. This is faith itself, and the word pistis is frequently translated as such. (Refer to the foregoing where it has been shown that faith consists in trusting.) “Trust” can also mean peace, liberty, fearlessness, boldness, or assurance, which flows out of trusting as out of its cause. (cf. 2 Corinthians 2:3; Galatians 5:10; Php 1:6; 2 Corinthians 3:4). It is to such a confidence the text refers, which implies liberty, assurance, and peace.
(2) He who entrusts himself to Jesus then becomes a partaker of Him and all His benefits; he is then partaker of all the promises and an heir of the promises. The believer is then capable of being active with the promises, and is indeed active with them. He thereby receives strength, peace, and liberty to approach unto God en pepoithesei, that is, with full assurance and conviction, and to address Him as Father.
Objection #5: That faith by which a man is justified is truly saving faith. Man, however, is justified only by assenting to the veracity of the promises of God. Assent is therefore faith. This is evident in the justification of Abraham. In Genesis 15:5 God promised Abraham the multiplication of his seed. This is followed by verse 6, where we read, “And he believed in the Lord; and He counted it to him for righteousness” (Genesis 15:6). Add to this Romans 4:3 and James 2:23 where the same words are quoted.
Answer (1) It is certain that Abraham was already justified and was a believer prior to this. The reference is therefore not to the act of faith whereby Abraham initially became a believer, but rather to that act which he performed as a believer.
(2) Abraham’s faith did not consist in an assenting to the veracity of God’s promises, but rather in trusting. The text states that “he believed in the Lord.” This can clearly be observed in Romans 4:1-25, where we read, “Who against hope believed in hope, ... and being not weak in faith ... but was strong in faith, ... being fully persuaded that, what He had promised, He was able also to perform” (vss. 18-21). This is indicative of being at peace and of a heartfelt reliance upon the promises, even though everything was to the contrary. He was plerophoretheis, fully persuaded, that is, he trusted in an extraordinary measure. He had full confidence in them; that is, it was more than an esteeming the promises to be true; he trusted in them. Furthermore, this full persuasion did not only relate to the promises, but also to God’s omnipotence. His faith was thus a trusting in God as being true, omnipotent, and faithful. This trust in God was so strong that it engendered a full assurance and rest in his heart. This faith was accounted unto him for righteousness. “And therefore it was imputed to him for righteousness” (Romans 4:22). It is thus evident that the stated objection effectively refutes itself, and it is clearly demonstrated that faith consists in trust.
(3) Consider also what has been stated above, for sometimes the reference is to an act of faith when in fact faith in its full signification is to be understood by it. Furthermore, faith is conversely also not always named after its formal act.
(4) We have also shown previously that a believer whose faith is exercised is continually active with and through the promises, encouraging himself in them. These same answers are applicable to James 2:23.
Objection #6: That faith by which man is entitled to the use of the sacraments (which are the seals of the righteousness of faith) is true saving faith. One is entitled, however, to use the sacraments by assenting to the veracity of the promises, and thus assent is faith. This is evident in Acts 8:36-38, where we read, “And the eunuch said, See, here is water; what doth hinder me to be baptized? And Philip said, If thou believest with all thine heart, thou mayest. And he answered and said, I believe that Jesus Christ is the Son of God ... and he baptized him.”
Answer (1) A minister, when baptizing, does not have the assurance that a person is either truly converted or a believer. Rather, he does so on the basis of a good confession which is consistent with a person’s life. By asking him whether he believed with all his heart, Philip had appealed to the conscience of the eunuch. With his confession that Jesus Christ is the Son of God he confessed, “Yes, I believe with all my heart.” Thus, we do not have the least proof here that assenting to divine truths constitutes the essential and formal act of faith.
(2) Even when faith is mentioned in reference to one of its essential elements, it must (as we have shown above) frequently be understood in a comprehensive sense. To believe that Jesus Christ is the Son of God includes everything which is required unto faith. It does not exclude trust, but includes it. Otherwise all temporal believers would be entitled to use the sacraments, for they make the same confession and believe the same truths. With this answer we have also dealt with all the texts in which faith is mentioned in reference to one of its necessary requirements, even though the essential act of faith itself is not expressed (cf. Romans 10:6-10).
We have thus demonstrated that the essential, formal act of faith does not consist in assenting to gospel truths, but in a heartfelt trust in Christ to thus be justified, sanctified, and brought to the state of felicity by Him. Since trust neither stands nor acts alone but is accompanied by several other acts, it will therefore be useful to furnish a comprehensive description of faith. A Comprehensive Description of Saving Faith
First, prior to believing, it is through the preaching of the Word that there is engendered in man a conviction of his miserable condition in himself, and a dissatisfaction and perplexity concerning his condition in reference to both his sinfulness and his guilt. This transpires with more or less emotion, in either a legal or an evangelical manner. He perceives himself to be separated from God, and understands that his salvation consists of being united to Him and in the enjoyment of His favor. He finds solution neither within himself nor with any other creature as to how he will satisfy the justice of God and acquire a perfect righteousness. He hears mention made of Jesus Christ as Surety, and begins to become acquainted with Him in His natures, offices, humiliation, and exaltation, becoming desirous to have Him as his Surety.
Secondly, he becomes acquainted with the offer of Christ in a general sense, but also in a specific sense; that is, that Christ is also offered to him, for he hears the gospel in which He is offered to everyone. No one is excluded, for whoever will may come, and to this the promise is annexed that whoever comes will in no wise be cast out. He believes all of this to be infallibly true, and rejoices that God has designed such a way of salvation, as well as that this way is made known to him. He approves of this way with his entire heart, and wishes to be saved in that way and in none other, there being no other way. With Peter he says, “Lord, to whom shall we go? Thou hast the words of eternal life. And we believe and are sure that Thou art that Christ, the Son of the living God” (John 6:68-69).
Thirdly, he becomes hungry and thirsty. He becomes very desirous to become a partaker of Christ and all His benefits, to be reconciled to God through Him, and to walk with Him in peace, love, humility, and obedience. His desire is: Oh, that I had Christ, that I had reconciliation, and that I had Spirit and life! Thus, Christ is precious to Him (1 Peter 2:7). He is encouraged by the promise, “Blessed are they which do hunger and thirst after righteousness: for they shall be filled” (Matthew 5:6).
Fourthly, he turns to Christ, and takes refuge in Him, albeit from afar as the publican did (Luke 18:13). At times he either dares not, is in darkness, or is discouraged by a view of his sins, and yet his heart will nevertheless quietly turn to Him again. At times he cannot speak a word, and at another time he will say, “I so much desire to have Him.” Such is his condition and he knows not where to turn. He yearns, he waits, and he longs for light, grace, the Spirit, and strength, often doing so quietly and with tears in his eyes. “Therefore I will look unto the Lord; I will wait for the God of my salvation” (Micah 7:7); he thus tarries for the Lord (Habakkuk 2:3); “Look unto Me, and be ye saved, all the ends of the earth:” (Isaiah 45:22); “How excellent is Thy lovingkindness, O God! therefore the children of men put their trust under the shadow of Thy wings” (Psalms 36:7).
Fifthly, as he thus wrestles, he receives liberty to receive Him by faith. He knows himself to be destitute, and he perceives Jesus as suitable, fully sufficient, willing, truthful, offering Himself, and promising that no one will be cast out who comes to Him. He receives Him, accepts His offer and invitation, and with all his heart he gives Him his hand, heart -- yes, everything. He ponders at times whether the Lord Jesus would be as willing to accept him as he is willing to have Him, for then he would certainly be saved. “Yes,” he continues, “Jesus is willing, yes, more willing than I am, for He Himself takes the initiative, presents Himself, invites me, and He Himself draws me.” While thus wrestling he surrenders himself. “But as many as received Him, to them gave He power to become the sons of God” (John 1:12). “As ye have therefore received Christ Jesus the Lord, so walk ye in Him” (Colossians 2:6); “Yield yourselves unto the Lord” (2 Chronicles 30:8).
Sixthly, he entrusts his body, soul, and salvation to Christ. He relies upon Him, allows himself to be borne by Christ, leaning and resting upon Him. And even if He has no peace or assurance as yet, and is tossed to and fro by fear, being confronted with strife, he nevertheless betakes himself to Him. He relies upon Him, exercises trust in Him, and entrusts himself to Him. “He that believeth shall not make haste” (Isaiah 28:16); “... the remnant of Israel ... shall stay upon the Lord, the Holy One of Israel, in truth” (Isaiah 10:20); “For they call themselves of the holy city, and stay themselves upon the God of Israel” (Isaiah 48:2); “Who is among you that feareth the Lord ... let him trust in the name of the Lord, and stay upon his God” (Isaiah 50:10); “Blessed are all they that put their trust in Him” (Psalms 2:12).
Seventhly, this engenders the assurance and the confidence that Christ is His Savior. While he exercises faith, prays and wrestles, he comes to a conclusion about his spiritual state, doing so one time by considering the acts of faith of which his soul becomes conscious, then by considering the fulness of Jesus, and then again by considering the promises and their certainty. On this basis he concludes: Jesus is mine and I am His (Song of Solomon 2:16). At times the Holy Spirit very powerfully puts His seal upon this (Ephesians 4:30). This in turn engenders quietness, peace, joy, and delight, which we shall subsequently discuss when considering the fruits of faith. The fruits of assurance, peace, etc, are, however, not always experienced by the soul. He is frequently hindered in this; one time this will be due to the weakness of his faith, and then again due to strife.
Eighthly, this engenders holiness. “... purifying their hearts by faith” (Acts 15:9); “... faith which worketh by love” (Galatians 5:6). Consider also James 2:17.
We have presented these acts to you in a sequential order. This is not to suggest that when someone exercises faith these acts are always identifiable, following each other in this manner. They are intertwined, and at one time the soul is more active in one respect, and then again in another respect. We cannot present them all simultaneously, and therefore to present them in a clear fashion and to make them clearly understood, we need to deal with each of them individually. The Cause of Faith
We now come to the cause of faith. Man of himself is blind and cannot understand the very essence of those matters which he must believe. He has an evil heart and does not concern himself therewith. He does not know God in His veracity, and therefore has an unbelieving heart. In order for man to believe, it must be given to him. “For unto you it is given in the behalf of Christ, not only to believe on Him, but also to suffer for His sake” (Php 1:29); “For by grace are ye saved through faith; and that not of yourselves: it is the gift of God” (Ephesians 2:8). The Holy Spirit gives even historical faith, that is, the conviction that the Word of God is truth, and that Christ is the Savior. “It is the Spirit that beareth witness, because the Spirit is truth” (1 John 5:6); “No man can say that Jesus is the Lord, but by the Holy Ghost” (1 Corinthians 12:3).
He is therefore called the Spirit of faith (2 Corinthians 4:13). Yes, both the origin and continuation of faith are of the Lord. “But I have prayed for thee, that thy faith fail not” (Luke 22:32); “Who are kept by the power of God through faith unto salvation” (1 Peter 1:5). The increase of faith is likewise of the Lord, and therefore the disciples prayed, “Increase our faith” (Luke 17:5). All of this must be wrought by the same almighty power of God. “And what is the exceeding greatness of His power to us-ward who believe” (Ephesians 1:19). God therefore not only reveals the mysteries of the gospel, as well as encouraging and stirring man up to believe, but God Himself molds the heart and by His immediate operation causes man to believe, not compelling him against his will, but inclining him and working in him both to will and to do (Php 2:13).
Due to His almighty power, God needs no means to impart faith to someone, but it is His wisdom to do so. The fact that God works all things by means is much more of a mystery than we are aware of. It is His goodness that He works faith by means of His Word, be it 1) in written or printed form, 2) through the preaching of divinely sent ministers, 3) by statements made by individuals, or 4) by one’s own reading. Since knowledge of a revealed matter is a requisite unto faith (and thus also the act of assenting and holding for true), it is therefore necessary that the matter which one must know and assent to be revealed to us. Furthermore, if by way of this knowledge and assent, one is led to rest upon Christ, to entrust himself to Him, and to trust Him, it is likewise necessary that the believing soul have promises whereby he, now being a believer, actively seeks justification, sanctification, and comfort. Since these matters are such as I have stated them to be, it must be deemed as an extraordinary manifestation of God’s goodness that He does not speak to us in passing, but that He has caused His revelations to be recorded for us. This is of a permanent nature -- as if God is continually speaking unto us. This Word is the means whereby God works and strengthens faith. “... the gospel of Christ ... is the power of God unto salvation to every one that believeth” (Romans 1:16); “How then shall they call on Him in whom they have not believed? and how shall they believe in Him of whom they have not heard? and how shall they hear without a preacher? So then faith cometh by hearing, and hearing by the Word of God” (Romans 10:14
We must now consider the objective of faith. In exercising faith one glorifies God in all His perfections, as they shine forth in the face of Jesus Christ. “But we all, with open face beholding as in a glass the glory of the Lord ...” (2 Corinthians 3:18); “For God ... hath shined in our hearts, to give the light of the knowledge of the glory of God in the face of Jesus Christ” (2 Corinthians 4:6). In exercising faith one magnifies:
(1) the justice of God, which is so pure that no sin can remain unpunished. “To declare, I say, at this time His righteousness” (Romans 3:26);
(2) His love for humanity, “For God so loved the world, that He gave His only begotten Son, that whosoever believeth in Him should not perish, but have everlasting life” (John 3:16);
(3) His grace, “To the praise of the glory of His grace, wherein He hath made us accepted in the beloved” (Ephesians 1:6);
(4) His wisdom to devise such a means whereby, simultaneously, the justice of God is satisfied and man is saved, “We preach ... Christ the power of God, and the wisdom of God” (1 Corinthians 1:23-24); “... the manifold wisdom of God” (Ephesians 3:10);
(5) His omnipotence, “But was strong in faith, giving glory to God; and being fully persuaded that, what He had promised, He was able also to perform” (Romans 4:20-21);
(6) His truth, “He that hath received His testimony hath set to his seal that God is true” (John 3:33). See also 1 John 5:9-11;
(7) His faithfulness, “Therefore it is of faith, that it might be by grace; to the end the promise might be sure to all the seed” (Romans 4:16);
(8) His all-sufficiency, “For it pleased the Father that in Him should all fulness dwell” (Colossians 1:19); “And of His fulness have all we received, and grace for grace” (John 1:16; cf. Hebrews 7:25). Thus, by believing in Christ, God is glorified by believers. He who therefore wishes to render honor and glory unto God, let him believe in His Son. From man’s side, the objective of faith is justification, peace, adoption, sanctification (which we shall subsequently discuss when considering the fruits), and hereafter eternal felicity. “Receiving the end of your faith, even the salvation of your souls” (1 Peter 1:9). He who desires all these things, let him exercise faith. The Additional Characteristics of Faith The characteristics which belong to faith are various and differ in degree. This is true in reference to different believers, some of whom are children, others are young men, and again others are men in Christ. This is also true for the same persons at various times, since faith is at times stronger and more active, and at other times is weaker.
These characteristics are:
(1) Holiness, “But ye, beloved, building up yourselves on your most holy faith” (Jude 1:20);
(2) Sincerity, “When I call to remembrance the unfeigned faith that is in thee” (2 Timothy 1:5);
(3) Activity, “... faith which worketh by love” (Galatians 5:6);
(4) Durability, “But I have prayed for thee, that thy faith fail not” (Luke 22:32); “Who are kept by the power of God through faith” (1 Peter 1:5).
(5) Salvific, “For I am not ashamed of the gospel of Christ: for it is the power of God unto salvation to every one that believeth” (Romans 1:16). The Effects or Fruits of Faith The effects or fruits of true and saving faith are very glorious and desirable. They are the following:
(1) Justification, as it pertains to both guilt and punishment, as well as to the right unto eternal life, “But now the righteousness of God without the law is manifested, being witnessed by the law and the prophets; even the righteousness of God which is by faith of Jesus Christ unto all and upon all them that believe: for there is no difference. ... Therefore we conclude that a man is justified by faith without the deeds of the law” (Romans 3:21-22
(2) Peace with God, “Therefore being justified by faith, we have peace with God through our Lord Jesus Christ” (Romans 5:1);
(3) Boldness to approach unto God, “By whom also we have access by faith into this grace wherein we stand” (Romans 5:2); “In whom we have boldness and access with confidence by the faith of Him” (Ephesians 3:12);
(4) Union with Christ, and through Him with God, “But he that is joined unto the Lord is one spirit” (1 Corinthians 6:17); “That Christ may dwell in your hearts by faith” (Ephesians 3:17); “... that they also may be one in us” (John 17:21);
(5) The adoption to children, “But as many as received Him, to them gave He power to become the sons of God, even to them that believe on His Name” (John 1:12); “For ye are all the children of God by faith in Christ Jesus” (Galatians 3:26);
(6) The purification of heart, “purifying their hearts by faith” (Acts 15:9);
(7) Victory over the devil, “Whom resist stedfast in the faith” (1 Peter 5:9);
(8) Victory over the world, “For whatsoever is born of God overcometh the world: and this is the victory that overcometh the world, even our faith” (1 John 5:4);
(9) Love, “... faith which worketh by love” (Galatians 5:6);
(10) All manner of good works, “Shew me thy faith without thy works, and I will shew thee my faith by my works” (James 2:18). In a word, faith is that whereby the soul lives, is suitable unto all things (both temporal and spiritual), and must always be exercised if one wishes to run his course well and with joy.
Saving Faith Compared with Temporal Faith
We shall now consider the similarities and the differences between saving faith and temporal faith. There is some similarity between historical and temporal faith. The object of both is the Word of God. Knowledge of divine truths is requisite for both, and an assent to the veracity of the Word is essential.
There is, however, a great difference between saving faith and temporal faith, both of which include historical faith.
First of all, there is a difference as far as the intellect is concerned. Temporal faith observes and knows the truth only in the letter, as it were by a false light. However, it does not perceive truth in its essential nature. True believers, on the contrary, have enlightened eyes of understanding (Ephesians 1:18), have the mind of Christ (1 Corinthians 2:16), and are taught of Him, as the truth is in Christ Jesus.
Secondly, temporal believers do not have a good heart, but it is and remains a rock which is not fit to bear fruit (Luke 8:13). Such a heart is contrasted with an honest and good heart (vs. 15). Man by nature has a stony heart. This is removed in regeneration and God gives a heart of flesh in its place (Ezekiel 36:26). The stony heart remains in temporal believers and is not changed. Whatever they are and do apart from conversion is but natural and their heart is not purified by obedience to the truth (1 Peter 1:22). True believers, however, have a new heart, a heart of flesh, and a heart purified by faith (Acts 15:9). The one is truly dead and the other is truly alive.
Thirdly, temporal believers know of no union with Christ by faith.
They do not believe in Christ, do not set their hearts upon Him, and do not entrust their souls to Jesus to be justified and sanctified. They know of no perplexity concerning this, do not desire it, and do not have it in view. It suffices for them to hold to a general opinion that they will be saved, doing so without strife, without examination of their heart, and neither with any love for, nor having in view those things in which salvation consists. They repeatedly assure themselves that they will indeed arrive in heaven. They are thus like the foolish virgins who had no oil in their lamps, and came too late, desiring to gain entrance (Matthew 25:1-46). When they find themselves deceived by their illusion, they lead themselves to believe that they ought to have been admitted, saying, “We have eaten and drunk in Thy presence” (Luke 13:26); “Have we not prophesied in Thy Name? and in Thy Name have cast out devils? and in Thy Name done many wonderful works” (Matthew 7:22).
True believers, however, observing the benefits of the covenant with supernatural light, receiving the witness of the true God as being infallibly true, being overcome with a great desire to be partakers of these benefits, and knowing that no one will be a partaker of these things except through the Lord Jesus Christ, are assured that Christ in calling and inviting them to come to Him, offers Himself to this end. They thus receive Christ to that end (John 1:12), surrender themselves to Him (2 Corinthians 8:5), put their trust in Him (Psalms 2:12), rely on Him, lean upon Him, and entrust themselves to Him (Psalms 9:11
Fourthly, temporal believers have a joy without root. “When they hear, receive the word with joy; and these have no root” (Luke 8:13). As the physical eye delights itself in light, likewise the intellect delights itself in the acquisition of knowledge. The more hidden and excellent a subject matter may be, the more the intellect will delight itself. When temporal believers therefore hear and understand the mysteries of the gospel, they consider these to be beautiful and have a desire to reflect upon them. To have the forgiveness of sins and the friendship and favor of God, to have Christ as a Savior, to be among the godly and in church, and hereafter to enter into heaven, are to them most excellent matters. To have an understanding of the Word of God, to be able to speak of it, to gain esteem by means of this, to be loved by the godly, are most desirable to them and they find a sweet delight in it. Since they imagine themselves to be partakers of these, they consequently rejoice. They have no root, however, since they have a natural and stony heart. The Word of God can therefore not penetrate and bear root downward in the heart. All their activity is therefore only of a superficial nature. In true believers, however, there is depth of earth. The heart, due to many concerns, sorrows, and much strife is plowed by the Word; the Word thus falls into this fleshly, soft, and pliable heart. It consequently bears root downward into Christ (Colossians 2:7), after which the believer increases in Him. This in turn brings forth joy in various degrees; that is, a joy in the Lord and a delighting in Him, which in turn engenders a tender heart inclined towards obedience.
Fifthly, the temporal and true believer also differ as far as fruit-bearing is concerned. “But he that received seed into the good ground is he that heareth the Word, and understandeth it; which also beareth fruit, and bringeth forth, some an hundredfold, some sixty, some thirty” (Matthew 13:23). Since temporal believers have no root and dry up, they do not bring forth fruit, and all apparent fruits are in essence nothing but evil fruits coming from an evil tree.
Since a correct understanding of this distinction is of the greatest importance for the conviction of the unconverted and the comfort of the converted, we shall deal with this distinction more comprehensively in the next chapter.
Unbelief: The Opposite of True Faith
Lastly, we must consider the direct opposite of true faith. Those who are of such a disposition are either outside or within the church. To those persons who possess the contrary of true faith outside the church belong all who reject the true doctrine of faith, such as divers heathens, the Mohammedans, the Jews, the Socinians, and various Anabaptists. Among the papists, Lutherans, and Arminians -- although they seriously err in many doctrinal points -- temporal believers, yes, even true believers, can be found, since Christ is preached there, albeit not purely.
There are also unbelievers within the church, either entirely ignorant or merely able to mention the name of Christ -- but not knowing Him in His natures, offices, states of humiliation and exaltation, indispensability, nor how and to what purpose they must make use of Him. They run their course carelessly, having little or no impression of heaven or hell. If spoken to concerning this and asked how they think they will be saved, they have a ready answer: God is merciful. They hope upon His grace, they will pray and do their best. They are not permitted to be in doubt about their salvation; that would be a grievous thing. A great multitude is thus on their way to hell, and those ministers and elders who allow them to go on so peacefully in their ignorance, and permit them to come to the holy table, will be responsible for their condemnation. An Urgent Exhortation to Believe in Christ
We have thus dealt with faith from all perspectives. From all that has been said we can readily arrive at the following definition of faith: Faith is a heartfelt trust in Christ--and through Him in God--in order to be justified, sanctified, and glorified, leaning upon Christ’s voluntary offer of Himself and upon His promises that He will perform this to all who receive Him and rely upon Him to that end.
Therefore come, whoever you may be, pause for a moment and let me persuade you to believe. Since I shall deal with a variety of readers and hearers, I shall first seek to make them acquainted with themselves and then endeavor to bring them to Christ.
(1) Some people have no knowledge of self, nor of Christ, spiritual life, heaven, or hell. That impression, which they naturally have concerning God and eternity, they deaden by not reflecting upon it. Thus concerning spiritual things, they therefore live as if they were irrational animals. They either do not hear the sermons or do not listen to them, but are entertaining other thoughts during the sermon. If they do listen, they do not understand it, or only understand when blatant sins are rebuked and when known and common virtues are recommended. Faith in Christ, however, as well as the life of faith, are and remain hidden to them. Thus they perish in their ignorance. “It is a people of no understanding: therefore He that made them will not have mercy on them, and He that formed them will shew them no favour” (Isaiah 27:11). Know assuredly that you are not able to believe. Without faith, however, you will not be able to be saved, but must be eternally damned, for “how shall they believe in Him of whom they have not heard” (Romans 10:14). Therefore, from this moment on endeavor to acquire knowledge and to be of such a disposition that my exhortation may persuade you to believe.
(2) Some, albeit they are in the same state of ignorance, although having a knowledge of the letter, are so attached to the things of this world -- to riches, prestige, and the lusts of the flesh -- that they cannot focus their thoughts upon spiritual matters. If they do, they reject them, and it is as if they say, “I have no desire.” They thus willingly and knowingly turn themselves away from Christ, depart from Him, and return to their lusts. To them this is applicable, “And ye will not come to Me, that ye might have life” (John 5:40). Reflect frequently upon the following text: “Because I have called, and ye refused. ... Then shall they call upon Me, but I will not answer; they shall seek Me early, but they shall not find Me: for that they hated knowledge, and did not choose the fear of the Lord” (Proverbs 1:24
(3) Some are so overtaken with labor, difficulties, and sorrow, that they must slave from early morning to late evening. The husband must earn a living and the wife must provide for all her children; thus there remains no time to reflect upon these matters. If they occasionally come under some conviction, all their business will quench such good inner motions. I regret that such is the case. If your heart were truly fixed upon spiritual things, however, you would certainly be able to find time. It is therefore an indication that you esteem earthly things higher than eternal things; be assured that God will not excuse you. Therefore, you also ought to allow yourself to be persuaded to believe, for without faith you will not be saved.
(4) Some imagine that they already are believers, for they have a clear perception of faith. They are baptized, partake of the Lord’s Supper, diligently frequent church, read God’s Word, offer their prayers, give alms, live in a manner which is beyond reproach, and upon sinning grieve over it, etc. But this, poor man, is not faith (as is evident from the preceding), and upon this way you will most certainly perish. But you may say, “Let this not trouble you, but let this be my business.” I say to you, however, that you ought to take heed and not deceive yourself. Do not harden yourself by resisting the Word of God, but rather allow yourself to be persuaded to believe, for the way upon which you are leads to destruction.
(5) Some are not far from the kingdom of heaven, but they nevertheless do not enter; they remain who they are. After many years there is no change. They have some perception of their misery, and eternity is at times greatly bound upon their heart. They are acquainted with Christ, do desire to have Him, and do desire to live differently; nevertheless, nothing comes of all this. They thus remain focused on self through unbelief: they are too great a sinner; Christ would not be willing to have them; they are not sufficiently brokenhearted in their estimation; they do not know whether they truly desire it; and then again they spoil everything through sin. The true cause, however, is a lack of concern; they are lazy, have a divided heart, and are not steadfast.
Oh, become concerned and permit yourself to be persuaded to believe! Do not maintain such an intermediate position, for you will thus perish.
(6) Some are so accustomed to spiritual matters by either hearing or speaking about them, that all impressions made thereby are lost entirely. This explains why scholars who are duty-bound to deal with spiritual matters are so rarely converted, for they treat these matters as a blacksmith deals with his iron. We also address you. Examine yourself and become as children. Do not overlook this, but search your own heart and examine yourself as to whether those matters which you hold before others are truly to be found in you; whether you are enamored with them. Stir up a concern within yourself to consider if, while leading others to salvation, you yourself will go lost.
Come, all whom I have named and also those to whom I have not alluded; come murderers, adulterers, fornicators, unjust persons, thieves, drunkards, you who revel in sin, gamblers, dancers, you criminals who have been given over to yourself, liars, backbiters, perjurers; come whoever you may be and whatever your circumstances may be; come to Jesus, believe in Him, and you will be saved. If someone objects that I am making the way too wide, I respond by saying that I am not maintaining that they are saved or will be saved, but rather that Christ also calls such ones, and that among such there are also those who will become partakers of Christ (cf. 1 Corinthians 6:11). None are to lose courage, for there is such a fullness of grace in Christ. It must be presupposed, however, that such persons are weary of sin, grieve over their former abominations, and with all their heart are desirous for reconciliation with God and for a holy life. Unless a person is in such a frame, he will not be desirous to come. Motives unto Faith
Let everyone therefore come. Allow yourself to be persuaded to believe and consider the following reasons: First, your spiritual state is as wretched as can possibly be imagined -- yes, more wretched than anyone can comprehend. Oh consider, can anything be more dreadful than to be without God, to be confronted with God as an angry Judge, to be eternally outside of heaven, to have all that is desirable and sought after here to be hostile toward you, and hereafter to be forever condemned in the pool of fire? Even if this does not now move you, you are nevertheless such a one, and this will eternally come upon you. If you still remain insensitive and continue in this way, there is no hope that you will escape eternal condemnation, and with sorrow we must observe that you are on your way to hell. You who are at the very edge of hell, however, if you would once awaken and quietly consider your danger, if fear would come upon you regarding this future declaration, “Depart from Me, ye cursed,” and if you then would begin to be desirous for salvation, for reconciliation, for the Spirit, and for a holy life, I may say to you that there is still hope and you can still be saved. There is still a way, but there is only one way and that way is the Lord Jesus Christ. It is due to the unsearchable goodness of God that He has yet provided such a way. How blessed you are that you may hear of this way, that you may come to Him! Therefore seek the Lord while He may be found. Give diligence to become acquainted with the Lord Jesus, and with sincerity and desire, seek Him to be your Surety for redemption and salvation. Humbly surrender yourself to Him, rest upon Him, entrust yourself to Him to that end, and thus believe in Him and you will be saved.
Outside of Christ, there is nothing but restlessness and hostility. This causes the soul to be shaken and tossed to and fro as a ship in a violent storm. Rest and support are nowhere to be found. The dove which was let out of the ark found no rest for the sole of its foot, as there was only water everywhere. Such is the condition of a soul outside of Christ. Neither riches, friends, nor one’s own wisdom or strength can give rest to the soul. They are all broken reeds which not only provide no support, but which moreover cause the one who leans upon them to fall and be injured. Therefore no longer seek refuge there, but forsake it all.
Christ: An All-Sufficient, Suitable, and Able Savior
Secondly, in Christ there is a fullness to meet all your needs and fulfill all your desires. “For it pleased the Father that in Him should all fulness dwell” (Colossians 1:19). In Him there is a complete fullness:
(1) to remove all your sins. “The blood of Jesus Christ His Son cleanseth us from all sin” (1 John 1:7);
(2) to reconcile us with God. “When we were enemies, we were reconciled to God by the death of His Son” (Romans 5:10); “... but by His own blood He ... obtained eternal redemption for us” (Hebrews 9:12);
(3) to deliver us from the eternal wrath of God and from condemnation. “... which delivered us from the wrath to come” (1 Thessalonians 1:10); “There is therefore now no condemnation to them which are in Christ Jesus” (Romans 8:1);
(4) in Him there is a fullness of the Spirit. “For God giveth not the Spirit by measure unto him” (John 3:34);
(5) of light, “A light to lighten the Gentiles” (Luke 2:32);
(6) of life, “When Christ, who is our life, shall appear” (Colossians 3:4);
(7) of peace, “For He is our peace” (Ephesians 2:14);
(8) and of a full salvation, “And I give unto them eternal life” (John 10:28); “He that is our God is the God of salvation” (Psalms 68:20).
(9) All these are to be found in Him only, and outside of Him none of these are to be sought or to be found. “No man cometh unto the Father, but by me” (John 14:6); “Neither is there salvation in any other” (Acts 4:12).
(10) All this, and whatever you could imagine or desire, is to be found in Christ. Why then do you continue to focus upon yourself, since nothing but corruption is to be found there? Why then would you look to people and things which are of the earth, in whom and in which no salvation is to be found, and which will forsake you in the day of evil? I beseech you, turn away from everything, and turn to this Savior to receive grace for grace out of His fullness.
(11) Christ is, furthermore, omnipotent to make you a partaker of all these benefits, for all power is given unto Him to soften the hardest heart, to incline the most wicked heart, to sanctify the most sinful heart, to cause the most unbelieving heart to believe, and to preserve in the faith those who come to Him. No creature can move or stir without His will. The devil could not enter into the swine without His approval. Esau must kiss him whom he came to kill; a wrathful Laban could only speak friendly words; the ravens must bring bread and flesh, and the flour and the oil neither wasted nor failed -- yes, and the oil increased until the poor widow had a sufficient supply. The dead were resurrected, the blind received their sight, the deaf their hearing, the dumb their speech, and the crippled received the ability to walk. In one word, nothing is too wonderful for Him. Believe this truth in a lively manner and believe in Him as the omnipotent One.
(12) The Lord Jesus is inexpressibly good. Even though He is the high and lofty One who inhabiteth eternity, He nevertheless takes note of all who betake themselves to Him, and is of tender mercy toward wretched ones. He is good to the soul who seeks Him. He delights in mercy and it is His joy to comfort those that mourn, to counsel those who are at wits’ end, to teach and guide the ignorant, to strengthen the weak, to deliver those who are assaulted out of the hand of the mighty, and to bring back those who have gone astray -- doing all this with unquestionable friendliness and longsuffering. A simultaneous consideration of His power and goodness yields a perfect foundation upon which to trust without fear.
(13) The Lord Jesus is faithful and He will not forsake the works of His hands. He will finish the good work which He has begun in someone, and He does not cast away those who fall down, but strengthens their hands. He does not allow those who stray to continue, but instead He brings them back again. He is the Good Shepherd and the faithful High Priest. One may therefore entrust himself to Him, and abide peacefully in Him as in a safe hiding place, saying, “The Lord shall finish it for me.” The Personal Nature of Christ’s Offer of Salvation to All Who Hear the Gospel
Thirdly, Christ offers you this complete fullness of salvation. This is a great matter transcending all adoration. The Lord does not do this to all men, and very few nations have this privilege. This is concealed from nearly the entire world. To you, however, it is revealed, and particularly to you who may live under the ministry of the gospel, may hear the Word of God preached, and may read His Word. As a sent servant of Christ and on His behalf I declare to all who read or hear this read, “Come; for all things are now ready” (Luke 14:17); “Let him that is athirst come. And whosoever will, let him take the water of life freely” (Revelation 22:17); “Now then we are ambassadors for Christ, as though God did beseech you by us: we pray you in Christ’s stead, be ye reconciled to God” (2 Corinthians 5:20).
Come therefore, you, the chief of sinners, or whoever you may be, and in whatever sin you may have lived until now, and ask me, “Does Christ also call me? May I come? Would Christ also be willing to accept and save me?” I answer you in Christ’s Name, “Yes, He calls you and promises you that if you come and believe in Him, He will save you.” In order that you might be further convinced, read what we have already said concerning this in chapter 30.
You are now convinced (which indeed you ought to be) that the Lord Jesus offers you grace and salvation, and calls you. I do not say to the unconverted, ungodly, and worldly-minded that Christ is your Savior and that you will be saved. On the contrary, I declare to you that He will eternally condemn you if you proceed in this way and die in such a state. I do say, however, that He invites you in a most congenial manner, and therefore you ought to rejoice in this great privilege of yours. You ought therefore to be the more earnest to go outside of yourself, forsake your ungodly life, turn to the Lord Jesus, receive Him by faith, surrender yourself to Him, and entrust yourself to Him, in order that He may convert you, reconcile you with God, sanctify you by His Spirit, and thus save you. Then I say, then will He accept you and grant you the desire of your soul. Therefore, if your heart has been somewhat moved, neither tarry nor delay but go to Him as the prodigal son did. Act not as Lot’s wife by turning back again to the world.
Fourthly, as Christ calls all of you, He likewise promises to all that He will neither send anyone away (whoever he or she may be), nor refuse His grace, who comes to Him to that end, but that He will receive them all. Hear and believe His express testimony, “Him that cometh to Me I will in no wise cast out” (John 6:37); “He that believeth on the Son hath everlasting life” (John 3:36). Search the entire Bible and take note whether He has ever refused grace to anyone or sent any away who came to Him in truth to be reconciled, sanctified, and saved. Then He will likewise also not reject you. Therefore, come!
Fifthly, He does not only call and invite you by the promise of salvation, but He also issues you a command. God, who has a right to issue you a command, says, “Hear Him” (Matthew 17:5). Christ says to you, “Repent and believe the gospel” (Mark 1:15). In like manner the apostle speaks in His Name, “And this is His commandment, That we should believe on the name of His Son Jesus Christ” (1 John 3:23). It is therefore no optional matter, but you are under obligation. When you come and believe, you are obedient; and if you do not, you are disobedient to the Son, and woe unto that man who is disobedient to the voice of Christ! The Exceeding Wickedness of not Believing in Christ
Sixthly, if you do not come and believe in Christ, you commit the most abominable of all sins, with the exception of the sin against the Holy Ghost and the express act of blasphemy towards God, for the following reasons:
(1) You deem the true God to be a liar. “He that believeth not God hath made Him a liar; because he believeth not the record that God gave of His Son” (1 John 5:10). No one is so foolish that he would not desire his well-being and life itself. Man will seek this, even if it is in the things of this world. God, however, testifies that life and salvation are in His Son. Therefore not to avail yourself of the Son, and to seek your rest, joy, and delight in something else, is to say, “It is not true that life is to be found in the Son, that is, in Christ, but it is in the lust of the eye, the lust of the flesh, and the pride of life.” Take note that in doing so you expressly accuse God of being a liar.
(2) You thereby despise Christ in His friendly invitation and offer relative to all that pertains to salvation. To despise someone who comes to help us is inhumane. To be evil because someone else is good is contrary to all civility. Think for a moment how intolerable it is for Christ to be despised by a sinner, especially when considering that He comes to help in a most friendly manner.
(3) You are despising all true and heavenly benefits, and all that pertains to your salvation both here and forever. To kick with your feet against those benefits which alone are rich, genuine, glorious, delightful, satisfying, and eternal, is the work of one who is bereft of his senses and who is the most wicked person imaginable. You cannot but be convinced now that you must come and believe in Christ. If you refuse, be assured that you are guilty of a most abominable sin.
Know therefore that you will also bear the greatest of all punishments and will endure a most dreadful hell. Therefore hear your sentence, you who will neither repent nor believe: “He that believeth not the Son shall not see life; but the wrath of God abideth on him” (John 3:36); “In flaming fire taking vengeance on them that know not God, and that obey not the gospel of (that is, who do not believe in) our Lord Jesus Christ” (2 Thessalonians 1:8).
Seventhly, it is an extraordinary honor for the Lord Jesus to be so completely trusted by someone to receive wretched ones, to safely protect those who, persecuted by enemies, take refuge in Him, to satisfy the hungry one, and to bear those that are weak. Abraham conducted himself in this fashion. He “was strong in faith, giving glory to God” (Romans 4:20).
Obstacles in Coming to Christ Identified and Removed At this moment consider all these motives together, reflect upon them attentively, keep still, and permit the strength of these motives to affect your heart. May it please the Lord to translate you from the power of Satan and of darkness into His kingdom -- yes, to bring you to Himself in order that here and forever you may live in communion with Him. What other reasons can be advanced to persuade a man? What hinders you, who at this moment are inwardly moved, to come to Christ? Is it ignorance? Then be most diligent to become acquainted with Him. You have the means available to you; use them. Is it unwillingness? Well, go on then, but it will be your own fault if you perish. Reflect upon the following passage and apply it to yourself; more dealings I shall not have with you. “As he loved cursing, so let it come unto him: as he delighted not in blessing, so let it be far from him. As he clothed himself with cursing like as with his garment, so let it come into his bowels like water, and like oil into his bones” (Psalms 109:17-18). Is it fear? Do you not dare? Examine yourself whether this is true and whether “I dare not” is not really “I will not” and is thus laziness. This is as much as if someone lying in the water and in danger of drowning would not dare to accept an outstretched hand because the person was of too high a rank. Come, examine yourself as to what makes you fearful. Are you too sinful? Can someone also be too filthy to be cleansed? You must know that in the salvation of man God intends to display His grace in such a magnificent manner that angels and man will be eternally amazed, and this adoration will constitute a portion of their salvation. The greater a sinner someone may be who in dismay comes to Christ, surrendering himself to Him for cleansing, relying upon and entrusting himself to Him, the more he honors God for His infinite grace and Christ for the perfection of His merits. Therefore, delight yourself in magnifying God. May God’s objective in saving a sinner move you to be desirous of being saved. Attentively reflect upon the following texts: “To the praise of the glory of His grace, wherein He hath made us accepted in the beloved” (Ephesians 1:6); “For God hath concluded them all in unbelief, that He might have mercy upon all” (Romans 11:32); “But where sin abounded, grace did much more abound” (Romans 5:20). Do you now see that you must not stay away because of the multitude and greatness of your sins, but must be moved to come? “This is a faithful saying, and worthy of all acceptation, that Christ Jesus came into the world to save sinners; of whom I am chief” (1 Timothy 1:15). Do you not dare because your broken-heartedness is insufficient? Do you imagine within yourself that you must have a certain degree of humility and must thus be sore broken, sensibly convicted, have a clear knowledge of Christ, and must hunger and thirst to such and such a degree before you may come to Christ?
Then I answer, “Away with such imaginations, for this is not according to God’s Word.” The prerequisites upon which one may or may not come are not to be brokenhearted, to be desirous, to have knowledge, and to hunger and thirst; rather, these are only necessary because one neither will nor can come without them. If you then have been moved to such a degree that you would be willing to surrender yourself for the reasons mentioned -- to be justified, sanctified, and saved -- come forward with boldness, receive Him, and surrender yourself to Him. If you were to lie upon your deathbed and have a lively sense of the seriousness of your situation, you would not ask, “May I,” but you would rather go forward and say, “I must have Him or else I perish.”
Question: May one, upon being convicted and being desirous for Christ, immediately go to Christ at the very outset?
Answer: Yes, you may go at once, for apart from Him you will neither become better nor more suitable to believe in Him, but you will be in danger that your conviction will pass. A Final Word to True Believers
True believers, you who may have the root of faith within you, I yet wish to exhort you with a word or two. It grieves me that you make so little progress in faith, and trust so little in Christ. It grieves me that when trusting you are so little exercised with the promises and are so infrequently engaged in reflecting upon God’s perfections in Christ.
Many are slow of heart to believe and frequently neglect the exercises of faith. Intermissions are frequent and of long duration, albeit that faith is not entirely absent, for faith does not cease. Sometimes it occurs that the godly are overwhelmed and are swept away by the lusts of the flesh, laziness, or lack of desire. Sometimes it is due to discouragement, fearing that they will prove to be no partakers of Christ, or at times due to the violent assaults of Satan. It can also be due to ignorance concerning the nature of faith, they being of the opinion that faith consists in the assurance of being a child of God and in the sensible enjoyment of the mercies of God. Such, when they come to the right place again, are continually tampering with their spiritual state, and some are peevish, being continually engaged in seeking for evidence that they are without grace, as if they had obtained a great victory by excluding themselves from grace and from Christ. Be it known to all, however, that you sin very grievously and stand in your own way as far as running your course with joy and holiness is concerned. This is the cause of your self-inflicted melancholy; this is the reason you remain so entangled in material things and that you neither glorify God privately nor in the presence of others.
Therefore, believers, you have stumbled along for too great a length of time, and you have learned to your own detriment that you are making no progress in this way.
(1) Give diligence to increase in faith. To that end read and reread what we have stated above concerning the nature of faith, so that you may have a clear conception of it as consisting in: setting your heart upon Jesus; giving yourself and your salvation into the hands of Jesus; entrusting yourself to Him and relying upon Him; resting and leaning upon Him; allowing yourself to be borne by Him; and letting Him care for you in all things in order that He may justify, sanctify, and save your soul, since He is omnipotent, faithful, true, and wise. What can be more appropriate, safer, and Christ-glorifying than that? Reflect upon what we have stated concerning the objective of faith. In doing so, you will perceive how God and Christ are glorified and how, in believing, one gives glory to Him for His righteousness, love for humanity, grace, wisdom, omnipotence, truth, faithfulness, efficacious atonement, and allsufficiency.
Reflect also upon what we have said previously concerning the fruits of faith -- how that faith when in exercise engenders peace and joy within the soul, gives boldness to approach unto God, causes the soul to live in continual union with God, translates and preserves him in the state of spiritual childhood, purifies the heart, conquers the world and the devil, and brings forth a diversity of good works as well as gratitude. When attentively reflecting upon these matters, it cannot but be that the soul in which the root of faith is to be found will receive wings to take refuge under the shadow of Christ’s wings, and there entrust herself to Him. Proceed therefore, entrusting everything to Him, and from this moment forward be neither anxious nor fearful for the future and about the outcome of specific cases, for He cares for you and will make all things well. It is all in the hand of an omnipotent, faithful, good, and wise Jesus. It is a particular delight to Him if one thus puts his trust in Him, casts all upon Him, and may rest in doing so.
(2) While believing in Christ, make continual use of the promises of which you have become an heir, which are all yea and amen in Christ. In whatever situations you may be, according to either soul or body, seek for a promise which is applicable to such a situation and acknowledge it as infallible truth. Then apply it to yourself as having been made to you, encourage your heart with it, rejoice in it, and with assurance await its fulfillment. You will thus glorify God and with courage endure all tribulations. By faith go to God Himself so that you may continually live in His communion and in reflecting upon His attributes, the view of which constitutes eternal felicity. In doing so, however, do not think that in having become a partaker of Christ by faith, you may now bypass Him and consider this as something that has passed. This also must not be understood as if from now on one should exercise immediate fellowship with God and only be engaged in the work of sanctification, and not imagine that this would be a higher state of a Christian. No, this is by no means the case. It is true that the soul does not always need to begin from the beginning in his dealings with Christ; he must nevertheless continually make use of Christ. He must not only do so when he has sinned and thereby receive peace and reconciliation again through Him, but also when reflecting upon the attributes of God. This is spiritual growth, and the highest degree of perfection consists in an increased beholding of the attributes of God in both Christ and in His work of redemption relative to a sinner. This the apostle teaches in the following passages: “But we all, with open face beholding as in a glass the glory of the Lord, are changed into the same image from glory to glory, even as by the Spirit of the Lord” (2 Corinthians 3:18), “to give the light of the knowledge of the glory of God in the face of Jesus Christ” (2 Corinthians 4:6). Thus believing and living by that faith, one will go forth from strength to strength until he will enter into glory. There he will no longer live by faith but will be occupied with beholding. There, faith and hope will be done away, and perfect love will endure. Amen.