Answer. True faith is not only a certain knowledge, whereby I hold for truth all that God has revealed to us in his word, but also an assured confidence, which the Holy Ghost works by the gospel in my heart; that not only to others, but to me also, remission of sin, everlasting righteousness, and salvation, are freely given by God, merely of grace, only for the sake of Christ’s merits.
Exposition
The subject of faith is introduced next in order: 1. Because it is the means by which we are made partakers of the Mediator. 2. Because the preaching of the gospel profits nothing without faith. In speaking of faith, we must enquire:
I. What is faith?
II. Of how many kinds of faith do the Scriptures speak?
III. In what does faith differ from hope?
IV. What are the efficient causes of justifying faith?
V. What are the effects of faith?
VI. To whom is it given?
I. What Is Faith?
The word faith, according to Cicero, is derived from fiendo, which signifies doing, because that which is declared is performed. It is, according to him, the assurance, and truth of contracts, and of whatever may be spoken, and is the foundation of justice. According to the common definition, faith is a certain knowledge of facts, or conclusions, to which we assent on the testimony of faithful witnesses, whom we may not disbelieve, whether it be God, or angels, or men, or experience. But since, according to the most general distinction, there is one kind of faith in divine, and another in human affairs, we must here enquire, what is faith in divine things, or what is theological faith? The definition of faith, therefore, taken generally, must be given somewhat more exactly, and yet it must be such as to comprise in it all the different forms of faith spoken of in the Scriptures.
Faith, in general, of whatever kind mention is made in the Holy Scriptures, is an assent to, or a certain knowledge of what is revealed concerning God, his will, works, and grace, in which we confide upon divine testimony. Or, it is to yield assent to every word of God delivered to the church, in the law and gospel, on account of the declaration of God himself.
Faith is, also, often taken for the doctrine of the church, or for those things of which the word of God informs us, and which are necessary to faith, as when it is called the Christian faith, the Apostolic faith. It is, likewise, often used for the fulfillment of ancient promises, or for the things themselves, which are believed; as “Before faith came, we were kept under the law, shut up unto the faith which should afterwards be revealed.” (Gal. 3:23.)
II. Of How Many Kinds of Faith Do the Scriptures Speak?
There are four kinds of faith enumerated in the Holy Scriptures, viz: historical, temporary, the faith of working miracles, and justifying or saving faith. The difference which exists between the different kinds of faith here specified, will appear by giving a proper definition of each.
Historical faith is to know and believe that every word of God is true which is divinely deliverd and revealed, whether by the voice, or by oracles, or by visions, or by any other method of revelation by which the divine will is made known unto us, upon the authority and declaration of God himself. It is called historical because it is merely a knowledge of those things which God is said to have done, or now does, or will hereafter do. The Scriptures speak of this faith in these places: “If I have all faith so that I could remove mountains,” which may also be understood of all the different kinds of faith, except justifying. “The devils believe and tremble.” “Simon also believed,” viz: that the doctrine of Peter was true, yet he had no justifying faith. (1 Cor. 13:2. James 2:19. Acts 8:13.)
Temporary faith is an assent to the doctrines of the church, accompanied with profession and joy, but not with a true and abiding joy, such as arises from a consciousness that we are the objects of the divine favor, but from some other cause, whatever it may be, so that it endures only for a time, and in seasons of affliction dies away. Or, it is to assent to the doctrine delivered by the prophets and apostles, to profess it, to glory in it, and to rejoice for a time in the knowledge of it; but not on account of an application of the promise to itself, or on account of a sense of the grace of God in the heart, but for other causes. This definition is drawn from what Christ says in the explanation of the parable of the sower; “He that received the seed into the stony places, the same is he that heareth the word, and anon with joy receiveth it; yet hath he not root in himself, but endureth for a while, for when tribulation or persecution ariseth because of the word, by and by he is offended.” (Matt. 13:20, 21.) The causes of this joy are in a manner infinite, and different in different individuals; yet they are all temporary, and when they fade, the faith that is built upon them, vanishes away. Hypocrites rejoice in hearing the gospel, either because it is new to them, or because it seems to calm their minds, whilst it delivers them from the burdens which men, by their traditions, have imposed upon them, as does the doctrine of christian liberty, justification, &c.; or, because they seek, under its profession, a cloak for their sins, and hope to reap rewards and advantages, both public and private, such as riches, honors, glory, &c., which shows itself when they are called to bear the cross; for then, because they have no root in themselves, they fall away. But hypocrites do not rejoice as true believers, from a sense of the grace of God, and from an application to themselves of the benefits offered in the divine word, which may be regarded as the cause of true and substantial joy in the faithful—the removal of which single cause is sufficient to make their faith temporary.