[59]. This is commonly called fiducia, and as such, distinguished from fides, by which the former is generally expressed.
[60]. In this respect faith is contra-distinguished from science; accordingly we are said to know a thing that is contained in an axiom, that no one, who has the exercise of his understanding, can doubt of, viz. that the whole is greater than the part; or, that a thing cannot be, and not be at the same time, &c. And every thing that is founded on a mathematical demonstration, is included in the word science; to which we may add occular demonstration. Now these things are not properly the object of faith, or the assent we give to the truth hereof, is not founded barely upon evidence, in which respect faith is distinguished from it; for which reason we call it an assent to a truth, founded on evidence.
[61]. Truth in the abstract is not the object of faith, but that which is true. The word of God when represented as the object of faith is not to be understood of words and letters, nor even of axioms and propositions, nor is the Divine veracity, though certainly confided in, the object of faith, or that which is assented unto. The promises which the old testament-believers had, and reposed in, were not the objects of faith, but the things which they saw afar off, and which were the ground of their rejoicing. When we are required to believe on Jesus Christ, it is not his human, not his Divine nature, not his person, nor even his mediatorial character which is the object of our faith; for any of these alone could be no ground of confidence of salvation, or hope, much less produce joy in the believer. Every thing essential to our salvation must be considered, as the object of our faith; the mercy of God, the love of Christ, the purpose and the act of offering, and accepting the sacrifice to Justice of our sins, and the warrant to us to fix our hope and trust in this atonement; the firm conviction of the truth of these things may be denominated faith.
Yet this conviction, or free assent of the understanding is not the faith, which accompanies salvation; if we can suppose it possible, that there should not be a corresponding impression made upon the will and affections. With the heart man believeth unto salvation. In this expression the heart is not put for the intellectual, but moral powers, and must not be understood as if the will assumed the office, peculiar to the understanding, of judging of evidence; but only that the assent of the understanding must be of such a kind, and to such a degree, as to produce a decisive co-operation of all the powers of the man, both of soul and body, to be saved in the way, and by the means discovered.
Such an effort for salvation supposes the bent, or bias of the mind to be inclined towards God, and his glory. And certain it is, that the work, or act of believing, depends so much upon the moral state of the man, that although he may assent to every article of faith, and desire an interest in the advantages of religion, he never believes with the heart in the sense above mentioned, until this charge has been wrought in him. On this account faith may well be denominated the work or gift of God, for he only, according to the scriptures can effect this change.
Yet it is not because there is any defect in the evidence of these important truths; nor because of any natural, that is physical, defect of the intellectual powers of man, that he does not believe the Divine revelation; but because his affections are pre-occupied, and his inclinations directed into another channel, whereby he is unwilling to apply himself unto these truths, and is prejudiced against the holiness, which is required, and the self denial that is necessary to attain the blessings of salvation.
[62]. Faith, according to the beloved disciple John, and the great St. Paul, is the belief of the truth; the believing that Jesus is the Christ; or a giving credit to the record that God gave of his Son. These definitions are all of the same import, and are all divine. Being dictated by the Spirit of God, they cannot be contradicted by any, although some have glossed upon them, till they have brought in a sense diverse from the inspired writers. This faith, when it is real, as distinguished from that uninfluential assent to the gospel, which crowds, who hear it, profess to have, is an effect of the divine influence in us; hence it is said to be of the operation of God; and that it is with the heart man believeth unto righteousness. As the righteousness by which the sinner is justified, is the sole work of Christ for him, so this is the work of the Holy Ghost in him, and no less necessary in its proper place; it being that, without which a sinner cannot apprehend, receive, and rest upon Christ for eternal life. By faith, as before observed, he becomes acquainted with the glories of the character of Jesus, the fulness of grace in him, and the suitableness and perfection of his righteousness; in consequence of this faith, he admires the Saviour’s personal excellencies, flies to him, ventures all upon him, and rejoices in him. These, to speak plainly, are all so many effects of faith. The sinner must have a view of the Saviour’s excellency, before he will admire it. He must be persuaded, that Christ is the only safe refuge, before he will fly to him. He must know that there is in Christ sufficient matter of consolation, before he will rejoice in him. Of all these he is entirely satisfied by faith in the testimony of God: subsequent to which is his coming, or flying to him, trusting in, or venturing all upon him, rejoicing in him, &c. e. g. Joseph’s brethren heard that there was corn enough in Egypt; they believed the report: this was faith; upon this they went down for a supply. Doubtless this was an effect of their faith; for had they not believed the tidings, they would never have gone. So a sinner must believe that Christ is a full and complete Saviour, before he will run or fly to him. Sense of misery, and faith in his sufficiency, are the main stimulus. Or, I am sick, I hear of an able physician, I believe him to be so, upon which I apply to him: my application to him, and my belief of his character, are as distinct as any two things can be: my trusting my life in his hands, is an effect of my believing him to be an able physician. This distinction is obvious in the sacred writings, as well as in the nature of things. He that cometh to God, must believe that he is. Here is a manifest distinction between coming and believing.
I apprehend that the same distinction should be observed, between believing in Christ, and receiving him. If so, it will follow, that “to receive Christ in all his offices, as a prophet, a priest, and a king,” is not properly faith, but an effect of it, and inseparably connected with it. It is certain that a man must believe that Jesus is the Christ, and that he sustains these offices, before he can or will receive him in this light. Christ came unto his own (meaning the Jews) but his own received him not. This refusing to receive him was not unbelief, but an effect of it. Hence should you be asked, why they did not receive him? The answer is ready, because they did not believe him to be the Christ. Nothing is more plain than that unbelief was the grand cause why they rejected him. On the other hand, nothing is more evident, than that receiving Christ, is an effect of believing in him. And should you ask the man who defines faith, “a receiving Christ in all his offices,” why he thus receives him? he himself will be obliged to observe this distinction; for the only just answer he can give you is, “because I believe he sustains them.”
Thus we see that faith is entirely distinct from the righteousness which justifies; at the same time it is indispensably necessary, answering great and good purposes. Under its influence the sinner flies to Jesus, the hope set before him, and trusts his immortal interest in his hands, being perfectly satisfied with his adorable character. Faith is also the medium of peace and consolation. You may with equal propriety attempt to separate light and heat from the sun, as peace of conscience, and joy in the Holy Ghost, from the faith of God’s elect. The degree of Christian consolation may be greater or less, according to the strength and influence of faith. At one time the believer may have an inward peace and tranquility, which is exceedingly agreeable. At another time he may be favoured with what St. Paul calls joy unspeakable and full of glory. At another, guilt may rob him of his comfort, and separate between him and his God. Such are his exercises in the present state of things. But he is far from making a righteousness of his frames, feelings, or experiences. The distinction between these he well understands. The righteousness by which he expects to be justified, is the work of Christ alone; the faith by which he is enabled to receive it, is of the operation of God; the consolations that he enjoys are from this glorious Christ, in believing, or through faith: all as different as A, B, and C. His dependence for acceptance with God is neither on his faith nor experiences, but on Christ alone. At the same time he cannot conceive it possible, for a poor, wretched, undone sinner to be enabled to believe in Christ for eternal life, and not rejoice. A view of the glories of his person, and the fulness and freeness of his grace, cannot fail of introducing strong consolation.
STILLMAN’S SERMONS.