Faith

Abraham Kuyper

TABLE OF CONTENTS

I. Faith in General.

II. Faith and Knowledge.

III. Brakel and Comrie.

IV. Faith in the Sacred Scriptures.

V.. The Faculty of Faith.

VI. Defective Learning.

VII. Faith in the Saved Sinner Alone.

VIII. Testimonies.

Copyright

Faith in General

"Through faith; and that not of yourselves, it is the gift of God." -- Ephes. ii.8.

When the judicial act of the Triune God, justification, is announced to the conscience, faith begins to be active and expresses itself in works. This leads us to call the attention of our readers to the work of the Holy Spirit, which consists in the imparting of faith.

We are saved through faith; and that faith is not of ourselves, it is the gift of God. It is very specially a gift of the Triune God, by a peculiar operation of the Holy Ghost; "No man can say that Jesus is the Lord but by the Holy Ghost" (1 Cor. xii.3). St. Paul calls the Holy Spirit the Spirit of faith (2 Cor. iv.13). And in Gal. v.22 he mentions faith as the fruit of the Holy Spirit.

In salvation nearly everything depends upon faith: hence a correct conception of faith is essential. It has always been the aim of error to poison faith's being, and thus to destroy weak souls as well as the Church itself. It is therefore the urgent duty of ministers to instruct the churches concerning faith's being and nature; by correct definitions to detect prevailing error, and thus to restore the joy of a clear and well-founded consciousness of faith.

For years the people have listened to the poorest and vaguest theories of faith. Every minister has had his own theory and definition, or worse, no definition at all. In a general way they have felt what faith is, and presented it eloquently; but these brilliant, metaphorical, often flowery descriptions have frequently been more obscuring than illuminating; they have failed to instruct. The definition of faith being left to the inspiration of the moment, it often occurred that the minister unconsciously offered to his people on Sunday the very opposite of what he had eloquently proclaimed the week before. This should not be so. The Church must increase in knowledge also; and what sufficed for the apostolic Church is not sufficient now. The ideas of faith were confused then; and the earliest writings show that the various problems regarding faith had not been solved.

But not so in the apostolic writings, whose inspiration is proven from the fact that they contain a clear and definite answer to nearly all these questions. But after the apostles had passed away, the depth of their word not yet understood, there was a childlike confusion of ideas in the Church of the first centuries; until the Lord allowed various heretical forms of faith to appear, which the Church was compelled to oppose by the real forms of faith. To do this successfully it had to emerge from that confusion and to arrive at clearer distinctions and conceptions.

Hence the many differences, questions, and distinctions which subsequently arose regarding faith's being and exercise. Owing to the earnest debates, the real being of faith became gradually more defined and clearly distinguished from its false forms and imitations. That in the present time every path, good and bad, has its own distinctive sign-post, so that no one can turn in the wrong direction ignorantly, is the fruit of the long conflict waged with so much patience and talent.

Undoubtedly ignorance has caused much misunderstanding. But we maintain that a guide who neglects to examine the roads before he undertakes to guide travelers is unworthy of his title. And a minister of the Word is a spiritual guide, appointed by the Lord Jesus to conduct pilgrims traveling to the heavenly Jerusalem through the high Alps of faith, where the ordinary communications of the earthly life have ceased, from one mountain-plateau to another. Hence he is inexcusable when, merely guessing at the location of the heavenly city, he advises his pilgrims to try the path which seems to lead in that direction. By virtue of his office he should make it his chief business to know which is the shortest, safest, and most certain way, and then tell them that this and none other is the way. Formerly, when the various paths had not yet been examined, it was to some extent praiseworthy to try them all; but now, since their misleading character is so well known, it is unpardonable to try them again.

And when the easy-going people say, "Above all things let us retain our simplicity; what is the use in our Christian faith of all those wearisome distinctions," we would ask of them whether in the case of a surgical operation they would prefer a surgeon who in his simplicity only cuts no matter where or how; or in case of sickness, an apothecary who simply puts a mixture together from his various jars and bottles, regardless of the names of the drugs; or, to take another example, in case of a sea-voyage, would they embark in a vessel whose captain, chary of the use of charts and instruments, in sweet simplicity steers his ship, merely trusting in his luck?

And when they answer, as they must, that in such cases they demand professionals thoroughly acquainted with the smallest details of their professions, then we ask them in the name of the Lord and of their accountability unto Him, how they can go to work so simply, i.e., so carelessly and thoughtlessly, when it concerns spiritual disease, or the voyage across the unfathomable waters of life, as tho in these matters thoughtful discrimination were immaterial.

We refuse, therefore, to be influenced by that sickly talk about simplicity regarding faith, or by the impious cry against a so-called dogmatism, but shall diligently seek to give an exposition of the being of faith, which, eradicating error, will point out the only safe and reliable path.

As a starting-point, let it be plainly understood that there is a sharp distinction between saving faith and the faith which in the various spheres of life is called "faith in general."

When Columbus is incited, by internal compulsion, to direct his restless eye across the western ocean to the world which he there expects with almost absolute certainty, we call this faith; and yet, with this instinctive inclination in the mind of Columbus saving faith has nothing to do. And the preacher, using this and similar examples otherwise than as a faint analogy, does not explain but obscures the matter, and leads the Church in the wrong direction.

Sometimes we have among our children one whose mind is constantly occupied by an unconscious aim or idea, that leaves him no rest. In after years it may appear to be his life's aim and purpose. This is the compulsion of an inward law belonging to his nature; the mysterious, constraining activity of a ruling idea governing his life and person. People thus constrained conquer every obstacle; however opposed, they come ever nearer to that unconscious purpose, and at last, owing to this irresistible impulse, they attain what they have been so long aiming at. And this is also frequently called faith; but it has little more than the name in common with the faith of which we are about to speak. For while such faith excites human energy, and exalts and glorifies it, saving faith, on the contrary, casts down all human greatness.

The same is true of the so-called faith in one's ideas. One is young and enthusiastic; he dreams beautiful dreams of a golden age of happiness and sees delightful ideals of righteousness and glory. That beautiful world of his fancy seems to comfort him for the disappointments of this matter-of-fact world. If that were the real world, and if it were always to remain so, it would have broken his youthful heart and prematurely quenched its enthusiasm; and, grown old when still young, he would have joined the pessimists who perish in despair, or the conservatives who find relief in the silencing of the higher dictates of the conscience. But fortunately their number is small. In this painful experience many discover a world of ideals, i.e., they have the courage to condemn this sinful world, full of misery, and to prophesy of the coming of a better and happier world.

Alas! youthful presumption, chasing after its ideals, often fancies that the cause of all evils lies in the fathers. "If my fathers had only seen and planned things as I do now, our progress would have been much greater." But those fathers did not see it so. They went wrong; hence our ideals are not yet real. But there is hope; a young generation, clearly understanding these things, will soon be heard; then great changes will occur: much of the existing misery will disappear, and our ideal world will become real. And cruel is the answer of unvarnished experience. For the son acts as foolishly as the father did before him. Consequently the ideal world is not realized. He cries aloud, but men will not hear; they refuse to be delivered from their misery, and the old sadness goes on forever.

At this point the company of idealistic men is divided. Some abandon the effort; call their dreams delusive, and, accepting the inevitable, increase the broad stream of souls trampled down to the same level. But a few nobler souls refuse to submit to this debased and ignoble wretchedness; and preferring to run their heads against the granite wall, with the cry, "Advienne qui pourra," cling to their ideals. And these men who can not be sufficiently loved and appreciated are said to believe. But even this faith has nothing in common with saving faith; to speak of this as the same is but profusion of tongues and a joining together of things dissimilar.

Finally, the same is true of a much lower form, ordinarily called faith, which is the light-hearted expression of cheerfulness; or the lucky guessing at something which accidentally comes to pass. There are cheery, mirthful souls, who in spite of adversity never seem to be cast down or harmed, who, however much suppressed, have always enough of elasticity in their happy spirits to let the mainspring of their inward life rebound into full activity. Such people have always an encouraging and hopeful eye for all their surroundings. They are strangers to gloomy forebodings, and unacquainted with melancholy fears. Care does not rob them of sleep, and nervous restlessness does not send the blood to the heart at quickened pace. However, they are not indifferent, only not easily affected. Things may go against them, the clouds may overcast their sky, but behind the clouds they see the sun still shining, and they prophesy, with cheerful smile, that light will soon break through the darkness. Therefore it is said that they have faith in persons and in things.

And this faith, if it be not too superficial, should be appreciated. With millions of melancholy souls, life in this country would be unbearable; and it is cause for gratitude that our national character, otherwise so phlegmatic, cultivates sons and daughters in whose hearts the faith of the cheerful burns brightly. And sometimes their prophecies are really fulfilled; everybody thought that the little craft would perish, and, behold, it safely reached and entered the harbor; and it appeared that their cheerful faith was actually one of the causes of its happy arrival. And then these prophets ask you: Did we not tell you so? Were you not altogether too gloomy? Do you not see that it came out all right?

But even this faith has nothing but the name, in common with saving faith. We must note this especially because, in Christian institutions and enterprises, we frequently meet with men and women who are upheld by this spirit of cheerfulness and unquestioning confidence, and who by this hopeful spirit pilot many a Christian craft, which otherwise might perish, into a safe harbor. But this spiritual cheerfulness which, in the Christian, is perhaps fruit of the genuine faith, is by no means the genuine faith itself. And when it is said, "Do you now see what faith can do?" the saving faith is again confounded with this general faith which is found sometimes even among the heathen.

Faith and Knowledge

"He that believeth in the Son hath everlasting life; and he that believeth not the Son shall not see Life." -- John iii.36.

In the discussion of saving faith, faith in general can not afford us the least assistance. To understand what "faith" is, we must turn in an entirely different direction, and answer the question: "What is, among the nations, the universal root-idea and original significance of faith?"

And then we meet this singular phenomenon, that among all nations and at all times faith is an expression denoting at one time something uncertain, and at another something very certain.

It may be said: "I believe that the clock struck three, but I am not certain"; or, "I believe that his initials are H. T., but I am not certain"; or, "I believe that you can take a ticket directly for St. Petersburg, but it would be well first to inquire." In every one of these sentences, which can be translated literally in every cultivated language, "to believe" signifies a mere guess, something less than actual knowledge, a confession of uncertainty.

But when I say, "I believe in the forgiveness of sin"; or, "I believe in the immortality of the soul"; or lastly, "I believe in the unquestionable integrity of that statesman"; "to believe" does not imply doubt or uncertainty about these things, but signifies strongest conviction concerning them.

From which it follows, that every definition of the being of faith must be wrong which does not explain how, from one and the same root-idea, there can be derived a twofold, diametrically opposed use of the same word.

Of this difficulty there can be but one solution, viz., the difference in the nature of the things in regard to which certainty is desired; so that, with reference to one class of things, highest certainty is obtained by faith, and, with reference to another, it is not.

This difference arises from the fact that there are things visible and invisible, and that certainty regarding things visible is obtained by knowledge and not by faith; while certainty in regard to things invisible is obtained exclusively by faith. When a man says regarding visible things, "I believe," and not, "I know," he impresses us as being uncertain; but in saying regarding invisible things, "I believe," he gives us the idea of certainty.

It should be observed here that the expressions "visible" and "invisible" must not be taken in too narrow a sense; by things visible must be understood all things that can be perceived by the senses, as in Scripture; and by things invisible, the things that can not be so perceived. Wherefore the things that pertain to the hidden life of a person must ultimately rest on faith. His deeds alone belong to the visible things. Certainty in regard to these can be obtained by the perception of the senses. But certainty regarding his inward personality, his thoughts, his affections and their sincerity, his character and its trustworthiness, and anything pertaining to his inward life, certainty regarding all these can be reached by faith only.

If we were to enter more deeply into this matter, we should maintain that all certainty, even regarding things visible, rests always and only upon faith; and we should lay down the following propositions: When you say that you saw a man in the water and heard him cry for help, your knowledge rests, first, upon your belief that you did not dream but was wide awake, and that you did not imagine but actually saw it; second, upon your firm belief that since you saw and heard something there must be a corresponding reality which occasions that seeing and hearing; third, upon your conviction that in seeing something, e.g., the form of a man, your senses enable you to obtain a correct impression of that form.

And, proceeding in this way, we could demonstrate that in the end, all certainty in regard to things visible, as well as to things invisible, rests ultimately not upon perception, but upon faith. It is impossible for my ego to obtain any knowledge of things outside of myself without a certain bond of faith, which unites me to these things. I must always believe either in my own identity, that is, that I am myself; or in the clearness of my consciousness; or in the perception of my senses; or in the actuality of the things outside of myself; or in the axiomata from which I, proceed.

Hence it can be stated, without the slightest exaggeration, that no man can ever say, "I know this or that," without its being possible to prove to him that his knowledge, in a deeper sense and upon closer analysis, depends, so far as its certainty is concerned, upon faith alone.

But we prefer not to consider this deeper conception of the matter, because it confuses rather than explains the being of faith; for it should be remembered that in Sacred Scripture the Holy Spirit always uses words as they occur in the ordinary speech of daily life, simply because otherwise the children of the Kingdom could not understand them. And, in the daily life, people do not make that closer distinction, but say, in the case of love referred to: "I know that there is a man in the water, for I saw his head and I heard him cry." While, on the other hand, it is said, in the ordinary speech of daily life: "If you do not believe me, I can not talk with you"; indicating the fact that, in regard to a person, faith is the only means by which certainty can be obtained.

And, keeping this in view, we shall, for the sake of clearness, present the matter in this way: that the Lord God has created man in such a way that he can obtain knowledge of two worlds, of the world of visible things, and of that of invisible things; but so that he obtains such knowledge concerning each in a special and peculiar manner. He obtains knowledge of the world of visible things by means of the senses, which are instruments designed to bring his mind into contact with the outside world. But the senses teach him nothing concerning the world of invisible things, for which he needs altogether different organs.

We have no names for these other organs, as we have for the five senses; yet we know that from that invisible world we receive impressions, sensations, emotions; we know perfectly well that these mutually differ in duration, depth, and power; and we also know that some of these affect us as real and others as unreal. In fact the invisible world, as well as the visible world, exerts influences upon us; not through the five senses, but by means of unnamable organs. This influence from the invisible world affects the soul, the consciousness, the innermost ego. This working makes impressions upon the soul, excites sensations in the consciousness, and causes emotions in the inward ego.

This is done, however, in such a way that there is always room for the question: "Are these impressions real? Can I trust these sensations? Is there a reality corresponding to these sensations, impressions, emotions?" And to this last question faith alone can answer "yes," in precisely the same manner as the question, whether I obtain certainty from my own consciousness and from my senses and from the axiomata, receives its "yes" exclusively and only by faith.

To obtain certainty regarding the things invisible, such as love, faithfulness, righteousness, and holiness, the mystic body of the Lord -- in a word, regarding all things that pertain to the mystery of the personal life in my fellowmen, in Immanuel, in the Lord our God, faith is the proper and only divinely ordained way; not as something inferior to knowledge, but equal to it, only much more certain, and from which all knowledge derives its certainty.

As regards the objection, that the Sacred Scripture declares that faith shall be turned into sight, we say that this "sight" has nothing in common with the sight by means of the senses. God sees and knows all things, and yet He does not possess any of the senses: His sight is an immediate act of penetration, with His Spirit, into the essence and consistence of all things. To Adam in Paradise something of this immediate wisdom and knowledge was imparted; but by sin he lost that glorious feature of the image of God. And Scripture promises that this glorious feature shall be restored to God's children, in the Kingdom of Glory, in much more glorious measure than in Paradise.

But, while we still sojourn as pilgrims, not yet possessing the glorified body any more than the glory of our inward status, our contact with the invisible world does not yet consist in sight; our mind still lacks the power to penetrate immediately into the things invisible; and we still depend upon the impressions and sensations produced by them. Wherefore we can have no certainty regarding these impressions and sensations, except by direct faith. Still, existing and living as pilgrims together, we believe in each other's love, good faith, and honesty of character; we believe in God the Father, in our Savior, and in the Holy Spirit; we believe in the Holy Catholic Church; we believe in the forgiveness of sin, the resurrection of the body, and the life everlasting. And we do not believe in all these with the secret after-thought that we would really prefer to know them, instead of believing them; for that would be just as absurd as to say, of an organ concert: "Really I would prefer to see this." Music can not be seen any more than one can become conscious of things invisible by means of the senses. And as the sense of hearing is the only proper means of hearing and enjoying music, so faith is the peculiar and only means whereby certainty can be obtained regarding our contact with the world unseen and invisible.

This being thoroughly understood, it can not be difficult to see that this faith in reference to things visible is far inferior to knowledge; for the visible things are intended to be ascertained, carefully and accurately, by means of the senses. Imperfect observation renders our knowledge uncertain. Hence, in regard to the visible things, no other knowledge than that obtained by the senses ought to be considered reliable.

But in a number of unimportant cases accurate knowledge is needless; e.g., in the difference concerning the respective heights of two steeples. In such cases we use the word "believe," as, "I believe that this steeple is higher than the other." And again, visible things impress their image upon the memory, which in the course of years becomes dim. Meeting a gentleman I have seen before, and fully recognizing him, I say, "This is Mr. B."; but being uncertain, I say, "I believe that this is Mr. B." In this case we seem to be dealing with visible things, for a gentleman stands before us; yet the image which recalls him belongs to the inward contents of the memory. Hence the difference of speech.

We reach, therefore, this conclusion:

First, that all certainty regarding things visible as well as invisible depends in the deepest sense upon faith.

Second, that in ordinary speech certainty regarding things visible is obtained by means of the senses, and regarding things invisible, especially things that pertain to personality, by believing.

For this reason Brakel's effort to interpret the verb to believe, according to the Hebrew and Greek idioms, as meaning to trust, and not as a means to obtain certainty, was a failure. Such meanings are the same in all languages, and there is no difference, because they are the direct result of the organism of the human mind, which, in its fundamental features, is the same among all nations. Confidence is the direct result of faith, but is not faith itself.

"To believe" refers, in the first place, to the certainty or uncertainty of the consciousness concerning something. If there is no such certainty, I do not believe; being consciously certain, I believe. When a person introduces himself to me as a man of integrity, the first question is, whether I believe him. If I am not certain that he is a man of integrity, I do not believe him. But if I believe him, confidence is the immediate result. Then it is impossible not to trust him. To believe that he is what he claims to be, and not trust him, is simply impossible.

Hence "to believe" always retains the primary meaning of "assuring the consciousness"; and saving faith requires me "to be certain that Christ is to me such as He reveals and offers Himself in Sacred Scripture."

Brakel and Comrie.

"If in anything ye be otherwise minded, God shall reveal even this unto you."

-- Phil. iii.15.

We call the attention of our readers to the two lines which in the last century were most correctly drawn by Brakel and Comrie respectively; and we do not deny that of the two, Comrie was the more correct.

This is not intended to hurt the friends of Brakel, for then we should wound ourselves. However, altho the name of "Father Brakel" is still precious to us; altho we appreciate his courageous protesting against church tyranny, and heartily acknowledge our indebtedness to his excellent writings; yet this does not render him infallible, neither does it alter the fact that in the matter of faith Comrie judged more correctly than he.

To do justice to both men, we will cite their respective arguments, and then show that Comrie, who did not always see correctly either, was more strictly Scriptural, and therefore more strictly Reformed, than Brakel.

In the chapter on Faith ("Rational Religion," ii., 776, ed.1757), Brakel writes:

"The question is: What is the essential, fundamental act of faith? Is it the assent of the mind to the Gospel and its Promises, or is it the trusting of the heart in Christ for justification, sanctification, and redemption? Before we answer this question we wish to say:

"First, that by trusting' we do not understand a Christian's assurance and confidence that he is in Christ and a partaker of Christ and of all His promises; nor his peace and rest in Christ, for that is a fruit of faith which some have more than others; but by trusting we understand the act of the soul, whereby a man yields himself to Christ and accepts Him, entrusting Him with body and soul, as, e.g., one man entrusts his money to another, or as one entrusts himself to and leans on the strong shoulders of the man that carries him across a stream.

"Second, that such trust necessarily requires a previous knowledge of evangelical truth and assent to its credibility; and that, after that, faith exercises itself on and by its promises.

"We now answer the question already stated as follows: True, saving faith is not the act of the mind assenting to evangelical truth, but the trusting of the heart to be saved by Christ on the ground of His voluntary offering of Himself to sinners and of the promises to them that trust in Him. And we say also that faith has its seat, not in the understanding, but in the will; not being the assent to the truth it can not be in the understanding, and since it is trust it must have its seat in the will.

"The truth of what we have said is evident:

"First, from the name itself. What we call to believe' Scripture calls to trust,' to confide,' to entrust.' Speaking of divine things revealed to us in the Word alone, we must not be confined to our own language, for this would cause many to fall into error; but we should adapt our speech and understanding to the nature and character of the original Hebrew and Greek. For in our language to believe' means to accept promises and the narrative of events on the strength of another man's word; but according to the force of the original languages the words, (GR. pi iota sigma pi epsilon w/tronos upsilon omega, HEB. He w/segol Aleph w/hataf segol Mem w/hiriq Yod Nun, KAf w/qamats Mem w/patah lamed, other text ) are translated not only to believe,' but to trust,' to entrust,' to lean upon.' They are used, not to denote the nature of trust, but by trusting yielding oneself to Christ, relying on Him.

"Secondly, the Scripture ascribes the act of faith to the heart: With the heart man believeth unto righteousness' (Rom. x.10); If thou believest with all thine heart, thou mayest. And he said, I believe that Jesus Christ is the Son of God' (Acts viii.37). Trusting and believing are both acts of the heart, the will. If it be said that the heart refers also to the understanding, we answer, very rarely, and even then it refers not to the understanding alone, but also to the will, or to the soul with all its workings.

"Thirdly, if the act of faith did consist in the assent of the mind to the truth, it would be possible to have saving faith without accepting Christ, without trusting Him; and you may know and acknowledge Christ as the Savior as long as you please, but what union and communion with Christ does that afford? To accept Christ and to trust and lean on Him would be only an effect of faith, but an effect does not complete the being of a thing which is complete before the effect; and saving faith would not differ from historic faith, but be the same in its nature. For historic faith, is also the assent of the mind to the truth of the Gospel, and even the devils and the unconverted have this faith. If it be said that the knowledge of the one is spiritual and that of the other is not, we answer: (1) While it is true that the knowledge of the converted is different from that of the unconverted, yet the matter remains the same. Their historical knowledge, if assented to, is historic faith in the one as well as in the other. (2) The Scripture never makes the spirituality of historic knowledge the distinctive feature of saving faith. (3) This is certain that the knowledge of faith of an unconverted person is not spiritual. And from faith itself one can never ascertain whether he truly believes; this he can learn only from the fruits, and that would be altogether wrong.

"Fourthly, saving faith believes in God, in Christ, and does not stop at the Word, but through the Word reaches the Person of Christ and trusts in Him. Neither do I pray for these alone, but for them also who shall believe on Me, through their word' (John xvii.20). This alone gives faith its point, nature, and perfection; wherefore Scripture says that saving faith is to believe in God, in Christ: Believe on the Lord Jesus Christ and thou shalt be saved' (Acts xvi.31). To believe in Christ is faith itself and not the fruit of faith, which it must be if faith be mere knowledge and assent.

"Fifthly, it is faith itself that unites the soul to Christ, appropriates the promises, satisfies the conscience, gives access to the throne of grace and boldness to call Him Father (Ephes. iii.17; John iii.36; Rom. v.1; Ephes. iii.12). But mere assent to the truth cannot do any of these things. You may assent as long as you please, but that will never make a single promise your own; it will not unite the soul to Christ, nor will it give boldness to call Abba, Father.' Hence mere assent is not saving faith. It may be said that it is the work of the assenting mind to accept Christ and to trust in Him, and so the above-mentioned results flow from the assent of the truth. But I answer: (1) That mere assent as such can not have such results, but that they are its fruits; that the assent must first work acceptance and trust in Christ; hence it is the form of faith, and not its nature. Moreover, Scripture ascribes all these things to faith itself, not to its fruits. (2) The same may be said of the knowledge of the mysteries of the Gospel, that it has the same effect, that this also unites to Christ, appropriates the promises, etc.; but since this would be absurd, it is also absurd to say that mere assent works these things. And therefore it is certain that saving faith is not assent, but trust.

"Sixthly, the opposite of saving faith is not the rejection of the truth of the Gospel, but failure to trust in Christ. He that believeth on the Son': He that obeyeth not the Son' (John iii.36, Dutch Translation); Let not your heart be troubled -- believe: also in me' (John xiv.1); Where is thy faith?' (Luke viii.25). In the last text faith is contrasted with fear. Hence true faith is not assent, but trust."

Brakel's characteristic is that he considers faith, not as an inherent habit, but as an outgoing act of the heart; and, in connection with this, that the organ of faith and its seat are not in the understanding, but chiefly in the will.

Comrie, on the other hand, taught that faith is the increated and inherent habit, the principal moment of which is to be persuaded.

In his "Explanation of the Heidelberg Catechism" (ii., 312) we read:

"The question, What is true faith?' is very important, deserving most careful consideration; for they only that have true faith can be saved. For altho in faith itself there is no inherent saving power, God has established such a connection between salvation and the imparted faith, that without the latter no person young or old can be saved. Children as well as adults must hereby be incorporated into Christ; for there is no salvation in any other.

"This question is terribly wrested and distorted by those that always speak of faith as an act or acts. Reading the definition of faith (Heidelberg Catechism, question 21), they say that this describes, not the nature and character of faith, but its perfection and highest degree. We will see how the Reformers have defined faith as an instrument according to the true foundation of the divine Word, in harmony with the doctrine of free grace and in its relation to justification, and not according to the principle of works of the semi-Pelagians, as many now do; who also say that the authors of the twenty-first question did not describe the true faith of which the preceding answer had shortly spoken, showing that they only can be saved that are engrafted into Christ and receive all His benefits by a true faith; but that they described the works of faith. But how is it possible that the authors of the Catechism could forget what they had just stated as the essential condition of salvation for every man, and speak of a high and perfect degree of faith, which is not attained by every one of the redeemed, if we take the words of the Catechism in their actual sense? No, beloved, the question refers to the same faith of which we have been speaking, the faith essential to all, children as well as adults; i.e., the imparted faith, which we have defined as an imparted faculty and habit, wrought in the elect by the Holy Ghost with re-creating and irresistible power, when they are incorporated into Christ; by which they receive all the impressions which God the Holy Ghost imparts unto them through the Word (regarding children in a manner unknown to us), and by which they are active according to the nature and the contents of the Word, the objects of which are revealed to their souls. Hence the reality or sincerity of the imparted faith does not depend upon the acts of faith, but the sincerity of these acts depends upon the reality and sincerity of the faculty or habit from which they spring; so that; altho no acts spring from it, as in deceased elect children, yet they possess the true faith, from which acts would have sprung if they had been able to employ their rational faculties.

"Moreover, the imparted faith develops all its powers, not in an instant, but gradually; and altho one act does not appear as strongly pronounced as another, this is no sign of insincerity; but it is the sign that such act or acts are not apparent. E.g., the sense of taste can be perfect altho one never tasted sweetness, and to form an idea of sweetness is then impossible; yet when sweetness is tasted the idea is not produced by a new faculty to taste sweetness, but by a new object, which excites the faculty and produces the idea which was not possessed before.

"The same is true of the inwrought faith; with reference to the habit of faith it is imparted and perfected by the supernatural operation of the Holy Spirit in a moment, but it does not act until the soul becomes conscious of it. And this is why some men, who by reason of the bondage of fear of death all their lifetime were never assured of their state in Christ, could still be saved. However, we do not dwell upon this point; we wish only to say that the answer describes the real nature and character of imparted faith as a faculty, whereby we receive the knowledge of all that God has revealed to us in His Word, and as a confidence that Christ and His grace are freely given us of God,

"Hence it is evident --

"First, that faith consists in a conviction or persuasion. This is the genus of faith. Faith, whether human or divine, is impossible without a conviction of the mind of the reality of the matter which is believed. When this is lacking there is no faith, but only a guess, a fancy, or a supposition.

"Secondly, that this conviction or persuasion is the product or act, not of faith as such, but of the testimony which is so convincing and persuading that its truth cannot be doubted. This is the nature of all persuasion; the soul in order to be persuaded does not act, but merely receives the proofs of the matter in question, and becomes so deeply convinced that it is no longer at liberty either to reject or accept that conviction, but must yield itself with greatest willingness to the truth.

"Thirdly, that according to the degree of clearness wherewith the divine testimony, as with an argument, impresses the imparted faith concerning the matters of our lost estate and the way of salvation, the conviction of the truth or of the contents of the testimony shall be more or less firm and persuasive.

"Lastly, that as faith is wrought by a testimony, so it is also made active by a testimony of God's Word, rendered by an operation of the Holy Spirit. Being therefore in the adult, the daughter of the Word (Bathkol, filia vocis), it is also from beginning to end subject to the Word, obeying and in all things following it. For among the Reformed this is an established rule, that through the operation of the Holy Spirit we first receive a faculty, from which subsequent activities proceed; and that this imparted faculty does not work of its own energy except it be wrought upon (acti agimus: being enabled we act) by the Word and the omnipotent power of the Holy Spirit accompanying that Word, in which and by which it enters and penetrates the soul as its instrument and organ, to excite the soul to activity and to flow into that activity.

"Concerning faith itself it should be remembered --

"First, that nearly all the old and private confessions of various martyrs, since the year 1527, have thus understood the imparted faith, as our Heidelberg theologians describe it, in the answer of the twentieth question in general, and in that of the twenty-first more particularly.

"Secondly, we must call your Christian attention to the acts which flow from the imparted faith. Theologians entertain different opinions regarding the number of these acts of faith, and which is the proper act of faith, just a word regarding both. In regard to the number, the celebrated Witzius mentions nine: three preceding, three proper, and three that follow. We do not object; every man is free to express himself as he pleases. Yet we prefer the ancient method which holds that faith consists of three things: knowledge, assent, and confidence. We have no doubt that all that God's Word teaches regarding faith can easily be arranged under each of these three acts. Concerning the proper act of faith, which is called the actus formalis fidei; i.e., the formal act of faith, the following opinions are held: (1) that it is the assent; (2)that, it is the coming to Christ; (3) the accepting of Christ; (4) a certain confidence in Christ; and lastly, that it is love. The discussions of the theologians on this point are violent, and many tracts are written by the various parties either to establish their own opinions or to refute those of others.

"Beloved, we judge that we could let this matter pass without noticing it, were it not for the fact that this definition may favor the semi-Pelagians in this respect, who hold that faith is an act, and that it receives its formal being by an act: Forma dot esse rei' (the form gives existence to the matter). And seeing that some begin to deviate, we say: That no act or acts can give faith its form or being. For this would imply that the imparted faith which the Holy Spirit works in the elect is an unformed faith, lacking that which is essential to its being. And this is absurd, since by this implied actus formalis' there is ascribed to us more than to the Holy Spirit; yea, a great deal more, inasmuch as the form is more excellent than the material. According to this supposition He imparts to us only the material of faith, without its form; and by our act or acts we give form to that formless faith."

Our principal aim in citing was that the student might receive the contrast from the very lips of these two men, and so discover that the slight deviation of Amesius from Calvin and Beza in Brakel already inclines too much to the subjective; and that the objective character of saving grace is sufficiently covered only by the line of Augustine, Thomas, Calvin, Zanchius, Voetius, Comrie. Brakel was right in opposing the petrified dogmatism of his day. But when he systematized his opposition he went too far in that direction. In exactly the same manner as Köhlbrugge was right when, in opposition to his contemporaries, he maintained the objective as rigidly as possible, while his followers go wrong when they systematize his then necessary opposition.

Following the line of Augustine, Calvin, Voetius, Comrie, one goes safest.

Footnotes:

[32] Brakel and Comrie were celebrated Dutch theologians in the eighteenth century.-- Trans.

Faith in the Sacred Scriptures.

"With the heart man believeth unto righteousness, and with the mouth confession is made unto salvation." -- Rom. x.10.

Calvin says beautifully and comprehensively that the object of saving faith is none other than the Mediator, and invariably in the garments of the Sacred Scriptures. This should be accepted unconditionally. Saving faith is possible, therefore, only in sinful men and so long as they remain sinful.

To suppose that saving faith existed already in Paradise is to destroy the order of things. In a sense there was no need of salvation in Paradise, because there was pure and undisturbed felicity; and for the development of this felicity into still greater glory, not faith, but works, was the appointed instrument. Faith belongs to the "Covenant of Grace," and to that covenant alone.

Hence it may not be said that Jesus had saving faith. For Jesus was no sinner, and therefore could not have "that assured confidence that not only to others, but to Him also, was given the righteousness of the Mediator." We have only to connect the name of Jesus with the clear and transparent description of saving faith by the Heidelberg Catechism to show how foolish it is for the Ethical theologians to explain the words, "Jesus, the Author and Finisher of our faith," as tho He had saving faith like every child of God.

Hence saving faith is unthinkable in heaven. Faith is saving; and he that is saved has obtained the end of faith. He no longer walks by faith, but by sight. It should therefore be thoroughly understood that saving faith refers only to the sinner, and that Christ in the garments of the Sacred Scripture is its only object.

Two things must, therefore, be carefully distinguished: faith in the testimony concerning a person, and faith in that person himself.

Let us illustrate. A ship is ready to sail, but lacks a captain. Two men present themselves to the shipowner; both are provided with excellent testimonials signed by creditable and trustworthy persons. Of the absolute truth of these testimonials the shipowner is thoroughly convinced. And yet in spite of this testimony one is engaged and the other dismissed. Conversing with both, the owner has found the first a very reasonable fellow, readily allowing him, as the owner of the ship, to issue orders; in fact, as captain he would have nothing to say. But the other, a real sailor, demanded absolute control of the ship, otherwise he would not take the responsibility. And, since the shipowner enjoyed issuing orders, he preferred the meek and tractable captain and dismissed the rough sailor. Consequently the tame commander, obeying orders, lost the ship the first voyage, while the rival ship commanded by that Jack-tar returned home laden with a rich cargo.

We distinguish here two kinds of faith. First, faith or no faith in testimony presented; second, faith or no faith in the persons to whom this testimony refers. In the illustration, faith of the first kind was perfect. Those testimonies were accepted as genuine; the shipowner had perfect faith in the signatures. And yet it did not follow that he was immediately ready to entrust his property to either one of these captains. This required another faith; not only faith in the contents of those papers, but faith also that these contents would prove true regarding the command of his ship. Hence he carefully considered both men, and discovering that the one left no room for his self-assertion, it was natural that he engaged the other, who flattered his egotism. And, influenced by this egotism, he did not place that second faith in the right person. His neighbor, not so egotistically inclined, kept the end in view, had faith in the bold seaman, and his profits were almost fabulous. Hence both men had unconditional faith in the testimonies; but the one, denying himself, had also faith in the excellent captain, and the other, refusing to deny himself, had not.

Apply this to our relation to Christ. That vessel is our soul. It is tossing upon the waves and needs a pilot. The voyage is long, and we ask: "Who will safely pilot it?" Then a testimony is laid before us concerning One wonderfully skilled in the art of safely guiding souls into the desired haven. That testimony is Sacred Scripture, which throughout all its pages offers but one, ever-continued, divine testimony concerning the unique excellence of the Christ as leading souls to the safe haven. With this testimony before us, it is for us to decide whether we will accept it or not. Its rejection ends the matter, and Jesus will never be the Guide of our soul. But, accepting it, saying, "We believe all that is written," we can proceed. This confession implies: (1) faith in the genuineness of the testimony; (2) faith in God who gave it; and (3) faith in the truth of its contents.

But this is not saving faith, only faith in the testimony. To believe that it will prove true in our case, in our own persons, is quite different. This depends, not upon the testimony, but upon whether we will submit ourselves to Him of whom it speaks. Altho this Captain pilots souls safely across very deep waters, He does not pilot all souls. They must, be able and willing to submit themselves to Him according to His demands. The unwilling are left behind, and, trying to pilot themselves, they miserably perish. Hence we must submit. And this requires the laying aside of all our self-conceit, the utter casting out of self. So long as self stands in the way we refuse Him as our spiritual Guide; nor do we believe in His power. But as soon as self is cast out, the ego silenced, and the soul abandons itself to Him, the second faith awakens, and, upon bended knee, we cry: "My Lord and my God!"

It is exactly as our Catechism beautifully and comprehensively expresses it: "That true faith consists of two things, first, a certain [33] knowledge whereby I hold for truth all that God has revealed to us in His Word; but also an assured confidence, which is a firm and stedfast 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 of God; merely of grace, only for the sake of Christ's merits."

Examining more closely what these two points have in common, we find, not that the one is knowledge and the other confidence, but that both consist in being persuaded.

With the testimony laid before him, the natural man is inclined to reject it. He has many objections. "Is it genuine?" "Was it not affected by various alterations? Can I rely on the truth of its contents?" For a long time he continues his resistance: He says: "No man can ever convince me; I believe a great deal, but not that impossible scripture." But the Holy Spirit continues His work. He shows him that he is wrong; and, altho still resisting, it becomes like a fire in his bones until opposition is made impossible, and he confesses that God is true and His testimony genuine.

However, this is not all. He still lacks the second faith: whether this applies to him personally. He begins with denying it. "It does not mean me," he says; "Jesus does not save a man like myself." But here the Holy Spirit meets him again. He brings him back to the Word. He holds the image of the saved sinner before him until he recognizes himself in that image. And tho he still objects, "It can not be so; I only deceive myself," yet the Holy Spirit persists in persuading him until, wholly convinced, he appropriates Christ to himself and acknowledges: "Blessed be God, that saved sinner am I." Wherefore it is not first knowledge and then confidence, but both are an inward persuasion by the Holy Ghost. And the man thus persuaded believes. He that is persuaded of the truth of the divine testimony concerning the Guide of souls believes all that is revealed in the Scripture. And being also persuaded that the saved sinner described in Scripture is himself, he believes in Christ as his Surety.

Hence the peculiar feature of faith in both its stages is to be persuaded. Saving faith is a persuasion, wrought by the Holy Spirit, that the Scripture is a true testimony concerning the salvation of souls, and that this salvation includes my soul.

Is the Heidelberg Catechism wrong, then, in speaking of knowledge and of confidence? No; but it should be noticed that it speaks, not of faith's origin, but of its fruit and exercise, it being already established. Being persuaded that the Scripture is true, and believing the divine testimony concerning Christ; we at once possess certain and undoubted knowledge regarding these things. And being persuaded that that salvation includes my soul, I possess by virtue of this persuasion a firm and assured confidence that the treasure of Christ's redemption is also my own.

Hence faith has three stages: (1) knowledge of the testimony; (2) certainty of the things revealed; and (3) persuasion that this concerns me personally. These used to be called knowledge, assent, and confidence; and we are willing to adopt them, but they must be used carefully. By the first must be understood nothing more than the obtaining of knowledge independently of faith. Hence the Heidelberg Catechism omits this as not belonging to faith proper, and mentions only assent and confidence. For that certain knowledge of which it speaks is not what the scholastics put in the foreground as knowledge; but what they call assent. Knowledge is not the emphatic word, but certainty. [34] It is not the knowledge, but the certainty of the knowledge that belongs to the true faith.

Wherefore some used to distinguish knowledge and assent, and treated them separately. For it should be remembered that the unconverted do not understand the Scripture, nor can they read its testimony. Not being born of water and of the Spirit, they can not see the Kingdom of God. The natural man does not understand spiritual things. Hence we say emphatically, that the knowledge preceding faith and to which faith must assent implies the illumination of the Holy Spirit. Only in that light can one see the glory of Scripture and apprehend its beauty; without this it is but a stumbling-block to him. Yet it is no part of faith, but only part of the Spirit's work making faith possible.

A truth or a person is not faith, but the object of faith; faith itself is to be persuaded when, all opposition ended, the soul has obtained undoubted assurance. Hence the absolute absurdity of speaking of faith cut loose from Scripture, or directed upon anything but Christ; or of calling faith a universal inclination of the soul, crying after salvation, to quench its thirst. All this robs faith of its character. When I say, "I believe," I mean thereby that this or that is to me an undoubted fact. In order to believe one must be assured, convinced, persuaded -- otherwise there can be no faith; and the fruit of this being persuaded is rich knowledge, glorious confidence, and access to the Lord.

However, it should be noticed that we have spoken of faith only as it shows itself above the ground. But that is not sufficient. We must still examine the root, the fibers of faith in the soul. We must examine the faculty that enables the soul to believe. Of this in the next article.

Footnotes:

[33] "Certa fudicia." Not a certain knowledge, but certain knowledge.

[34] "Certa fudicia." Not a certain knowledge, but certain knowledge.

The Faculty of Faith.

"As many as are led by the Spirit of God, they are the sons of God." -- Rom. viii.14.

Saving faith should always be understood as a disposition of man's spiritual being by which he can become assured that the Christ after the Scripture, the only Savior, is his Savior.

We write purposely a "disposition" by which he can become assured. As water is in the pipes, altho not running just now, or as gas is in the tubes, altho not burning so by virtue of regeneration is faith present as a disposition in man's spiritual being, even tho he believes not yet, or believes no more. If the house is connected with the city's water-works the water can run; but for this reason it does not always run; nor does the gas always burn. That in your house the water can flow, and gas can burn, is the difference between your dwelling and your neighbor's which is not so connected.

There is a similar difference between the regenerate and the unregenerate; that is, between him who is united to Jesus and him not so united. The difference is not that the former believes and always believes, but only this, that he can believe. For the unregenerate can not believe; he has purposely destroyed the precious and divine gift whereby he could have joined himself to the life of God. God gave him eyes to see, but he has purposely blinded himself. Hence he does not see Jesus. The living Christ does not exist for him. Not so the regenerate child of God. True, he also is a sinner; he also has purposely blinded himself; but an operation is performed upon him, restoring his eyesight, so that now he can see. And this is the implanted faculty of faith. This faculty touches the consciousness. As soon as the fact that Christ is the only Savior and my Savior, as an undoubted, firmly established, and fundamental truth, is introduced to my consciousness -- which is the clear representation of my whole being, and is perfectly adapted and joined to it -- I believe.

But this truth does not suit the consciousness of the natural man. He may insert it now and then by means of a temporary or historical faith, but only as a foreign element, and his nature immediately reacts against it, in precisely the same manner as the blood and tissue react against a sliver in one's finger. For this reason a temporary faith can never save a man, but, on the contrary, it injures him; for it causes his soul to fester.

The human consciousness as it is by nature, and the Christ after the Scripture, are in principle diametrically opposed. The one excludes the other. That which suits and fits the consciousness of the natural man is the persistent denial of Christ. This natural consciousness is the representation of his sinful existence; and since an unconverted sinner always asserts himself and thinks himself savable, and proposes to save himself, he can not tolerate Christ. Christ is unthinkable to him; therefore he can not acknowledge Him. No, there is no need of Him; he can save, too, with Jesus, or just as well as Jesus, or after the example of Jesus; wherefore this Jesus is by no means the only Savior.

But if the Christ after the Scripture fits his consciousness, that consciousness must have been changed from what it was by nature; and being the reflection and representation of his being and all that it contains, it follows that to make room for Christ, not to oblige Him, but from his own absolute necessity, his being must first be changed. Hence a twofold change:

First, the new birth, changing the position of his inward being.

Second, the change affecting his consciousness, by introducing the disposition to accept Christ. And this disposition, being the organ of his consciousness whereby he can do this, is the faculty of faith.

The fathers have correctly observed that this disposition imparts itself also to the will. And it can not be otherwise. The will is like a wheel moving the arms of a windmill. In sinless Adam this wheel stood squarely upon its shaft, turning with equal ease to the right and to the left -- i.e., it moved as freely toward God as toward Satan. But in the sinner this wheel is partly moved from the shaft, so that it can turn only to the left. When he wants to sin, he can do so. In this direction the shaft is clear; he has the power to sin. But the wheel can not turn the other way; a little perhaps, with much difficulty and much squeaking, but never sufficiently to grind corn. The working of his will can never produce any saving good. He can not make the wheel of his life run with the energy of the will toward God.

Even after he is inwardly changed, and the faith faculty has entered his consciousness, it is useless so long as the powerless will enters the consciousness to expel his Christian assurance. Therefore the will must be divinely wrought upon to serve the changed consciousness. Hence the disposition of faith is imparted not only to the consciousness, but also to the will, to adapt itself to the Christ of the Scripture. The will of the saint is made to move again freely toward God. When the ego is turned and the will changed, then only can the new disposition enter the consciousness, to be assured that Christ after the Scripture is the only Christ and his Christ.

The faculty of faith is therefore something complex. It can not be independent from the consciousness and knowledge; for it implies a change of man's being and the will's liberty to move toward God. Hence this faculty is not a spontaneous growth from the implanted life, neither is it independent of it; but as a disposition it can enter us only after regeneration, and even then it must be given us by the grace of God.

Of course, the man in whom the faculty of faith begins to work believes in Scripture, in Christ, and in his own salvation; but without it he continues to the end to object against Scripture, Christ, and his own salvation. He may be almost convinced; wholly convinced he will never be. This is temporary faith, historical faith, faith in ideals, but never saving faith.

But if a man has received this disposition, is it possible for him immediately and always to believe? Surely not, no more than a normal infant can read, write, or think logically. And when at sixteen he can do these things, it is owing not to new faculties received since his birth, but to the development of those born in him. A new-born child of God possesses the faculty to believe; but there is no immediate and actual believing. This requires something more. As a child can not learn and develop without teachers and in connection with his own environment, so the faculty of faith can not be exercised without the guidance of the Holy Spirit in connection with the contents of Scripture.

How this was effected in deceased infants we can not tell; not because the Holy Spirit can not work in them as well as in adults, but because they do not know the Scripture. However, since the Scriptures testify only of Christ, He may have a way to bring the not-thinking child into connection with Christ, as He provided Scripture for thinking men.

In either case, the faith faculty can not produce anything of itself, but must be stimulated and developed by the Holy Spirit's training and exercise, gradually learning to believe -- a training continued to the end; for until we die the working of faith increases in strength, development, and glory.

But this is not all. A man may have the faculty of faith fully developed and exercised, but it does not follow that therefore he always believes. On the contrary, faith may be interrupted for a season. Hence faith should not be called the breath of the soul; for when a man ceases to breathe he dies. No; the faculty of faith is more like the power of a tree to blossom and bear fruit: apparently dead one season, and beautiful with blossoms the next. That I possess the faculty to think is evident, not from my uninterrupted thinking, for when asleep I do not think; but it is evident from my thinking when I must think. Even so with the faculty of faith, which occupies the same position as the faculties of thinking, speaking, etc.

Regarding these faculties, we distinguish three things: (1) the faculty itself; (2) its necessary development; (3) and its exercise when sufficiently stimulated. Hence we notice not only the Spirit's first operation, implanting the faith faculty; nor only the second, qualifying that faculty for exercise; but also the third, stimulating and calling out the act of believing whenever it pleases Him.

There is no man possessed of the faith faculty but the Holy Spirit has thus endowed him. There is no man enabled by this faculty to believe but the Holy Spirit has also qualified that faculty. Nor is there a man using this qualification, actually believing, unless the Holy Spirit has wrought this in him.

Life has its ups and downs. We see it in our love. You have a child whom you love tenderly. But in the daily life you do not always feel that love, and sometimes you charge yourself with being cold and without warm attachment for the child: But let somebody injure him, or let him be taken ill -- or worse, let his life be in danger -- and your slumbering love will at once be aroused. That love did not come to you from without, but it dwelt in the depths of your soul, slumbering until fully awakened by the sharp sting of sorrow. The same applies to faith. For days and weeks we may have to reproach ourselves for the faithless condition of our own heart, when the soul seems dry and dead, as tho there were no bond of love between us and our Savior. But lo! the Lord reveals Himself to us, or distress overwhelms us, or the earnestness of life suddenly lays hold of us, and at once that apparently dead faith is aroused and the bond of Jesus's love is strongly felt.

And more than this: inspired by love, you are constantly doing something for your darling without saying: "I do this or that for him because I love him so much." So also regarding faith: saving faith is a disposition whose activity we do not always notice, but like other faculties it works continually, its functions unnoticed. Hence we frequently exercise faith without being specially conscious of it. We prepare ourselves especially to think or speak when special occasion calls for it; and so we act from faith with conscious purpose when, peculiarly circumstanced, we must boldly stand up as witnesses or make some important decision.

But our comfort is this, that faith's saving power depends, not upon some special believing act; nor upon acts less conscious; nor even upon the acquired ability of faith, but solely upon the fact that the germ of faith has been planted in the soul. Hence a child can have saving faith, even tho it never performed a single act of faith. And so we continue saved, even tho the act of faith slumbers for a season. The man, once endowed with saving faith, is saved and blessed. And when by and by the act of faith appears, he is not saved in higher degree, but it is only the evidence that, through the infinite mercy of God, the germ of faith has been planted in him.

Defective Learning.

"He that believeth on Him shall not be confounded." -- 1 Peter ii.6.

St. Paul declares that faith is the gift of God (Ephes. ii.8). His words, "And that not of yourselves, it is the gift of God," refer to the word "faith."

A new generation of youthful expositors confidently assert that these words refer to "by grace are ye saved." The majority of them are evidently ignorant of the history of the exegesis of the text. They only know that the pronoun "that" in the clause "and that not of yourselves" is a Greek neuter. And without further examination they consider it settled that the neuter pronoun can not refer to "faith," which is a Greek feminine.

Allow us to put our readers on their guard against the thoughtless prattle of shallow school-learning. It should be remembered that while our exegesis is and always has been the one accepted almost without exception, the opposite opinion is shared by only a few expositors of later times. Nearly all the church fathers and almost all the theologians eminent for Greek scholarship judged that the words "it is the gift of God" refer to faith.

1. This was the exegesis, according to the ancient tradition, of the churches in which St. Paul had labored.

2. Of those that spoke the Greek language and were familiar with the peculiar Greek construction.

3. Of the Latin church fathers, who maintained close contact with the Greek world.

4. Of such scholars as Erasmus, Grotius, and others, who as philologists were without peers; and in them all the more remarkable, since personally they favored the exposition that faith is the work of man.

5. Of Beza, Zanchius, Piscator, Voetius, Heidegger, and even of Wolf, Bengel, Estius, Michaelis, Rosenmüller, Flatt, Meier, Baumgarten-Crusius, etc., who to the present day maintain the original tradition.

And lastly, Calvin, altho he is said to have favored the other exegesis. But if he had surrendered the original interpretation, he would have given some reason for it; for he was thoroughly acquainted with it. And this makes it probable that he never intended to discuss the question. That he adhered to the traditional exegesis is proven from his own words, in his "Antidote Against the Decrees of the Conciliam of Trente" (page 190, edition 1547): "Faith is not of man, but of God."

Even our educated Reformed laymen are acquainted with the fact, if it were only from the study of the magnificent commentary on the Ephesians by Petrus Dinant, minister at Rotterdam, who flourished in the latter part of the seventeenth century. He published it in 1710, and the book had such a large sale that it was reissued in 1726; even now it is in great demand. We quote from it the following (vol. i., p.451): "And that not of yourselves, it is the gift of God.' The word that,' (GR. tau omicron upsilon w/tonos tau omicron), refers either to the preceding being saved,' or to faith.' To the former it can not refer, St. Paul having stated already that salvation is a gift of God. Hence it must refer to faith. It is true the Greek (GR. tau omicron upsilon w/tonos tau omicron), is a neuter, while (GR. pi iota w/tonos sigma tau eta sigma), faith, is a feminine. But Greek scholars know that the relative pronoun may refer just as well to the following (GR. delta omega w tonos rho omicron upsilon), gift, which is neuter, as to the preceding (GR. pi iota w/tonos sigma tau nu sigma), which is feminine, according to the rule in Greek grammar governing this point. Hence that,' viz., faith, is not of yourselves, it is the gift of God."

But recent discoveries may have upset this ancient exegesis. If the modern expositors of Utrecht, Gröningen, and Leyden, who make a hobby of this modern exegesis, will therefore show us this recent discovery, we will give them an attentive hearing. But they fail to do this. On the contrary, they say: "The matter is settled, and so plain that even a tyro in Greek can see it." And by saying this, they judge themselves. For brains incomparably superior, such as Erasmus and Hugo Grotius, knew so much of Greek that they were at least acquainted with the Greek rudiments. And we may venture to say that all the Greek scholarship now lodged in the brains of our exegetes at the universities just named would not half fill the cup which Erasmus and Grotius together filled to the brim. Wherefore we confidently maintain the traditional exegesis.

The positive assurance wherewith these young expositors make their assertions need not surprise us. The explanation is easily found. They were nearly all prepared at universities whose professors of New-Testament exegesis seek to estrange their students from the traditional interpretation of the Scripture by making surprising observations; e.g., the students had learned at home that "the gift of God," in Ephes. ii.8, refers to faith; but they had never consulted the original text. Then the professor observed, with perfect correctness, that it does not read (GR. alpha w/tonos upsilon tau eta) but (GR. tau omicron upsilon w/tonos tau omicron), adding: "The gentlemen can see for themselves that this can not refer to faith." And, unacquainted with the subject, his inexperienced hearers suppose that nothing more remains to be said. If their Greek scholarship had been more thorough and extensive, they would have been able to judge more independently.

With this conviction they enter the church; and when a simple layman repeats the old exegesis, they delight, at least on such occasions, to parade the fruit of their academic training; and the simple layman is made to understand that he knows nothing of Greek, and that the Greek text plainly reads the other way, and that therefore he may not support the antiquated exegesis.

When sometimes the Heraut [35] dares to repeat the old, well-tried opinion, these youthful savants can not help but think: "The Heraut does not act in good faith; the editor knows perfectly well that it reads (GR. tau omicron upsilon w/tonos tau omicron), and that (GR. pi iota w/tonos sigma tau eta sigma) is feminine." Of course, the Heraut knows this very well -- just as well as Erasmus and Grotius knew it -- and, knowing a little more of Greek than these childlike rudiments, has taken the liberty, supported by the goodly company of the scholars just named, to entertain an opinion different from that of the Utrecht graduates.

Undoubtedly every man has a right to his own opinion and to reject the traditional exegesis. Moreover, in Phil. i.23, it is distinctly stated that faith is gift of God. But we protest against the shallowness and artlessness of men who in their ignorance pose as scholars, and make it appear as tho even a tyro in Greek, if he be only an honest man, could not support the opposite opinion for a moment. For this is inexcusable in one who presumes to pronounce judgment upon another who knows what he is talking about, as will appear from the postscript of this article.

The reader will kindly bear with us for treating this matter somewhat extensively, for it touches a principle. Our universities deny our confession of faith. They may still concede that God is the Author of salvation, but faith (such as they interpret it) is taken in the sense of a medium which originates from the union of the breath of the soul and the inworking of the Holy Spirit. Hence their manifest preference for such novel exegesis, apparent also from the energetic and persistent effort to popularize it.

And this tendency is manifest in many other directions. For individual, original research there is little opportunity. Hence the instruction received at Utrecht is the only source of information. And this is so thoroughly rooted in heart and mind that the student can not conceive that it can be otherwise. Moreover; the arguments have been presented so concisely and incessantly that convincing arguments for opposite views seem utterly impossible.

This being the case, our young theologians, honest in and loyal to their convictions, declare from the pulpit and in private conversation that uncertainty regarding various doctrinal points is out of the question; so that it must be conceded and acknowledged that the ancient expositors were decidedly wrong. And this is the cause of the strong opposition against many established opinions, even among our best ministers; not from love of opposition, but because sincere convictions forbid them to follow any other line of conduct, at least as long as they are not better informed,

And this may not remain so. There is no earnestness in that position. It is unworthy of the man, scientifically trained; it is unworthy of the minister. There is need of individual research and investigation. These Utrecht novelties should be received with a considerable grain of salt. It may even be freely surmised that the learning of the Utrecht faculty, when they oppose the learning of the whole Church, must be discredited.

And thus our young men will be compelled to return to original research. Not only that, but they will be compelled to buy books. The libraries of nearly all our young theologians contain scarcely anything but German works, products of the mediation theology; hence exceedingly one-sided, not national, foreign to our Church, in conflict with our history. This lack ought first to be supplied. And then we hope that the time soon will come when every minister in our Reformed churches shall be in the possession of at least a few solid and better works. And when thus the opportunity is born for more impartial and more correct study, the rising generation of ministers should once more resume their studies, and obtain the conviction by their own experience, even as others have done, that the work of study and research, which will bear good fruit for the Church of God, is not yet finished, but really only just begun. Then a generation of more earnest and better-trained men will treat the opinions which we have advanced with a little more appreciation, and, what is of much higher importance, they will treat the being of faith with more thoughtfulness.

It is of vital interest that the exercise of faith and the faculty of faith be no longer confounded, and that it be acknowledged the latter may be present without the former. Otherwise there will be a complete deviation from the line of the Scripture, which is also that of the Reformed churches. It will make salvation dependent upon the exercise of faith, i.e., upon the act of accepting Christ and all His benefits; and since this act is an act, not of God, but of man, we imperceptibly lose our way in the waters of Arminianism.

Hence everything depends upon the correct understanding of Ephes. ii.8. For faith is not the act of believing, but the mere possession of faith, even of faith in the germ. He that possesses that germ or faculty of faith, and who at God's time will also exercise faith, is saved, saved by grace, for to him was imparted the gift of God.

Formerly theologians were used to speak of faith's being and well-being; but this had reference to another distinction, which must not be confounded with the one thus far treated. Sometimes the plant of faith seems more vigorous in one than in another, and its development riper and fuller, bearing branch, twig, leaf, blossom, and fruit -- which is evidence of the well-being of faith. It may also be that, in the same person, faith seems to pass through the four seasons of the year: there is first a spring-tide, in which it grows, followed by a summer, when it blossoms; but there is also an autumn when it languishes, and a winter when it slumbers. And this is the transition from the well-being of faith to its mere being. But as a tree remains a tree in winter, and will possess the being of a tree even tho it have lost its well-being, so faith may remain still living faith in us, tho temporarily without leaf and blossom.

For the comfort of souls, our fathers always pointed to the fact, and so do we, that salvation does not depend upon the well-being of faith, so long as the soul possesses the being of faith. Altho, after the example of our fathers, we add, that the tree does not live in winter, except it hastens on toward spring, when it shall bud again; and that the being of faith gives evidence of its presence in the soul only by hastening on toward its well-being.

Postscript.

It is necessary to point out two things regarding the shallowness of which we complain.

First, that the construction of a neuter pronoun with a feminine noun as its antecedent is not a mistake, but excellent Greek.

Second, that the Church had reasons why until now she made the words "and that not of yourselves" refer to faith.

In regard to the first point, we refer not to a Hellenistic exception, but to the ordinary rule, which is found in every good Greek syntax, and which every exegete ought to know.

A rule which, among others, was formulated by Kühner, in his "Ausführliche Grammatik der Griech. Sprache," vol. ii., I, p.54 (Han., 1870), and which is as follows: "Besonders häufig steht das Neutrum eines demonstrativen Pronomens in Beziehung auf ein männliches oder weibliches Substantiv, indem der Begrif desselben ganz allgemein als blosses Ding oder Wesen, oder auch als ein ganzer Gedanke aufgefasst wird." Which is in English: A neutral demonstrative pronoun is frequently used to refer to a preceding masculine or feminine noun, when the meaning expressed by this word is taken in a general sense, etc.

The examples cited by Kühner deal a death-blow to the Utrecht exegesis. Take, for instance, these from Plato and Xenophon:

Plato, "Protagoras," 357, C.:

Omologoumen epistemes meden einai kreitton, alla touto aei kratein, opou an ene, kai edones kai ton allon apanton.

Plato, "Menon," 73, C.:

Epeide toinun e aute arete panton esti, peiro eipein kai anamnesthenai, ti auto phesi Gorgias einai.

Xenophon, "Hiero," ix., 9.

Ei emporia ophelei ti polin, timomenos an o pleista touto poion kai emporous an pleious ageiroi.

To which we add three more from Plato, and a fourth from Demosthenes:

Plato, "Protag.," 352, B.:

Pos echeis pros epistemen; poteron kai touto soi dokei osper tois pollois anropois, e allos.

Plato, "Phaedo, "61, A.:

Upelambanon; . . . kai emoi outo enupnion uper epratton, touto epikeleuein, mousiken poiein, os philosophias men ouses megistes mousikes, emou de touto prattontos.

Plato; "Theætetus," 145, D.:

Sophia de g oimai sophoi;-nai-touto de nun diapherei ti epistemes.

Demosthenes, "Contra Aphob.," 11:

Ego gar, o anores dikastai, peri tes marturias tes en to grammaeio gegrammenes eidos onta moi ton agona, kai peri touton ten psephon umas oisontas epistamenos oethen dein k. t. l.

For the present we postpone the discussion of the second point to another time.

But it is evident that these citations upset all the quasi-learning of this defective scholarship; and that the words, "And that not of yourselves, it is the gift of God," just with the neutral pronoun, in purest Greek, can refer to faith; hence that all this fuss about the difference of gender, not only is without any foundation, but also leaves a very poor impression regarding the scholarship of the men who raised the objection.

Moreover, we must also show not only that the ancient rendering of Ephes. ii.8 may be correct, but also that it can not be anything else but correct.

It reads: "For by grace are ye saved through faith, and that not of yourselves, it is the gift of God; not of works, lest any man should boast. For we are His workmanship." (Ephes. ii.8-10) The principal thought is the mighty fact that the causative worker of our salvation is God. St. Paul expresses this in the most forcible and most positive terms by saying: "You are saved from grace, through grace, and by grace." If then it should follow, "And that not of yourselves, it is the gift of God," we would have a dragging sentence of superfluous clauses, thrice repeating the same thing: "You have received it by grace, not of yourselves, it is the gift of God." And this might do, if it read, "You are saved by grace, and therefore not of yourselves"; but it does not read so. It is simply, "and that not of yourselves." The conjunction "and" stands in the way.

Or, if it read, "Ye are saved by grace, not of yourselves, it is God's work," it would sound better. But first to say, "Ye are saved by grace," (Eph. ii.8) and then without adding anything new to repeat, "and that not of yourselves," is harsh and halting. And all the more so, since in the ninth verse it is repeated for the fourth and fifth time, "not of works; we are His workmanship."And while all this is stiff and forced, labored and superfluous, by adopting the exegesis of the ancient expositors of the Christian Church it becomes all at once smooth and vigorous. For then it reads: "You are saved by mere grace, by means of faith. (Not as tho by this means of faith the grace of your salvation would be partly not of grace; no indeed not, for even that faith is not of yourselves, it is the gift of God.) And, therefore, saved through faith, not of works, lest any man should boast, for we are His workmanship."

But then this creates a parenthesis, which is perfectly true; but even this is truly Pauline. St. Paul hears the objection, and refutes it again and again, even where he does not formulate the contrast.

Footnotes:

[35] A religious weekly publication edited by the author.--Trans.

Faith in the Saved Sinner Alone.

"And they believed in the Scripture." -- John ii.22.

Faith is not the working of a faculty inherent in the natural man; nor a new sense added to the five; nor a new soul-function; nor a faculty first dormant now active; but a disposition, mode of action, implanted by the Holy Spirit in the consciousness and will of the regenerate person, whereby he is enabled to accept Christ.

From this it follows that this disposition can not be implanted in sinless man, and that it disappears as soon as the sinner ceases to be a sinner. The saint believes until he dies, but no longer. Or more correctly: faith disappears as soon as he enters heaven, for then he lives no more by faith, but by sight.

The importance of this distinction is obvious. The Ethical theologians, denying that faith is a specially implanted disposition, but rather a sense or its organ, first dormant then awakened, can not admit this, but repeat that faith is perpetual, basing their opinion upon 1 Cor. xiii.13. According to their theory, there is no absolute difference between the sinner and the sinless; they do not believe that to save the sinner the Holy Spirit introduces an extraordinary expedient into his spiritual person. Hence their persistent effort to make us understand that Adam believed before the fall, and that even Jesus, the Captain and Finisher of our faith, walked by faith.

But this whole presentation is opposed by the apostolic words: "We walk by faith, and not by sight" (2 Cor. v.7). And again, "Now I know in part, but then shall I know even as also I am known" (1 Cor. xiii.12), in connection with the preceding: "When that which is perfect is come, then that which is in part shall be done away" (vs.10). And not less by the word of our Lord, that we shall see God as soon as we are pure in heart (Matt. v.8).

And starting from this point, we know positively that faith in the sense of saving faith is not perpetual; that it did not exist in Paradise, but can only be found in a lost sinner. To be endowed with saving faith, he must be a sinner, just as much as relief from pain can be given only to one suffering pain.

Very well," say the Ethicals, "we accept this. But when the physician tries to improve the breathing of the asthmatic by making him inhale fresh air, it does not follow that a healthy person does not inhale. On the contrary, a healthy man inhales strongly and deeply, and it is the physician's purpose to assist the normal function of breathing. And the same applies to faith. True the Holy Spirit can give faith only to the sinner, but a healthy saint, like Adam before the fall and Christ, did most assuredly believe; for faith is but the breath of the soul. In Adam and Christ this breathing was spontaneous; in sinners like ourselves it is disturbed. Hence we need help to be healed. But when our souls once more freely inhale the breath of faith, we have received only what Adam and Jesus had before us."

And this we oppose. Saving faith is not the ordinary breath of the soul, first disturbed, then restored. No; it is the specific remedy for one lost in sin; an expedient extended to him because he became a sinner; retained as long as he continues a sinner; withdrawn as soon as he ceases from sin. When the expedient is no longer needed, and the soul redeemed from sin can breathe freely toward God without the expedient of faith, wholly restored, entirely redeemed, then only he receives once more that natural, spontaneous communion with the Eternal which needs no intervening aid, but which is like that of holy Adam and Jesus.

Faith is like a pair of glasses, not only useless, but hurtful to good eyes; very helpful for diseased or weak eyes. So long as eyes are abnormal, glasses are indispensable; before they became abnormal, glasses were useless (Adam before the fall). Eyes never abnormal never needed them (Jesus). As soon as wholly restored, they are laid aside (the redeemed in heaven).

Next in order is faith in connection with Sacred Scripture; and here the error of the Ethicals becomes very apparent. Their theory, that sinless Adam and Christ exercised faith, and that the redeemed, in heaven still believe, leads away from Scripture. In Paradise, sinless Adam had no Scripture; neither has Christ on the throne; and in death the redeemed forever lose their Bible. Hence it is the logical consequence of this error that the faith of the Ethicals is possible without Scripture, and is not necessarily intended for Scripture. According to their theory, to believe is the soul's breathing, but little more than another name for prayer. Indeed, there should have been no Scripture, and in the absence of sin there would have been none; hence faith, which is only the restoration of a soul-function disturbed by sin, is possible without Scripture.

This theory is far-reaching. They believe that even among the heathen the Lord had His elect, tho they never had heard of the Scripture. The heathen of classic times were a sort of unbaptized Christians, entering the Kingdom of heaven under the leadership of their patriarch Plato. Tho modern rationalists reject Scripture, yet they are such lovely and devoted people that faith can not be denied them. Reasoning in this way, they arrive at the following conclusions:

1. Not the Confession, but the motive of the heart is the main thing; and

2. Tho men claim to have discovered intentional frauds in Scripture, and therefore reject it, they are still "brethren beloved."

The consistency is evident. Wherefore ministers loyal to the Word should be careful how they speak of the being of faith, lest they feed the evil which they seek to restrain. All that vague and flowery talk about faith as the breath of the soul, as the soul's sweet trust of love, etc., has a direct tendency toward Ethical error. For the line is a dividing-line. Do you acknowledge or deny it?

The Ethicals deny it. There is no settled boundary between God and man, but a certain transition between the finite and infinite in the God-man; no absolute separation between the elect and the lost, but a sort of gradual transition in the presentation of a universal redemption; no absolute separation between sin and holiness, but a certain conciliation in the sanctification of the saints, no absolute separation between life before and after death, but a bridge across the chasm in the state of believing. Nor is there between the Bible and the books of men, but a kind of affinity in the legends of Scripture; and, finally, not between the condition with or without faith, but a transfer from the one into the other in the preparatory workings.

The practical result of this false standpoint is the belief in a medium between believers and unbelievers, viz., a third state for troubled souls. Or we may call it philosophy; but then it is earthborn, in its pantheistic obstinacy refusing to admit the absolute contrast between the Creator and the creature, and boldly interpreting Scripture's ministry of reconciliation in the sense of an essential system, i.e., the blending of one being with another.

Scripture is diametrically opposed to this: "And God divided the light from the darkness"; (Gen. i.4) "And God divided the waters from the dry land"; "And God divided the day from the night." Hence all who acknowledge the absolute separation between faith and unbelief must array themselves in direct opposition to the Ethicals. This explains the cause of our ecclesiastical conflict.

They that deny the contrasts and efface the divinely ordained boundaries must be irenical; i.e., they must contend that a breach in the Church can not be allowed. The fatal inference of their pantheistic tendency is "No breaches, but bridges." Hence our position antagonizes this standpoint along the whole line of our ecclesiastical and theological life, with definite, stern, and absolute consistency: particular grace, or Christ pro omnibus; only two states, or three; direct regeneration, or universal, preparatory operations; no divided Church, or a Church loyal to the Word of God; a God-man, or a Mediator between God and man; a Scripture absolutely inspired, or full of enlightened human opinions; and regarding faith, a disposition expressly brought into the sinner, or the restoration of a soul-function. Hence there is opposition all along the line.

From this the relation between Scripture and faith is easily ascertained. Both exist for the sake of the sinner by virtue of sin, and to remove sin; the one not without the other, both belonging together. Without Scripture faith is an aimless gazing. Without faith Scripture is a closed book.

Experience proves it. Persons endowed with the faculty of faith, but ignorant of Scripture or wrongly instructed, make no progress; once instructed, they live and gain strength. On the contrary, to persons familiar with Scripture from their youth, but without faith, the Bible is a closed book; the Word can not enter them. But when both Scripture and saving faith bless the soul, then the glory of the Holy Spirit appears; for it was He who first granted the particular grace of Scripture, and then also that of faith.

This is the reason why the arguments for the truth of the Scripture never avail anything. A person endowed with faith gradually will accept Scripture; if not so endowed he will never accept it, tho he should be flooded with apologetics. Surely it is our duty to assist seeking souls, to explain or remove difficulties, sometimes even to silence a mocker; but to make an unbeliever have faith in Scripture is utterly beyond man's power.

Faith and Scripture belong together; the Holy Spirit intended the one for the other. The latter is so arranged as to be accepted by the sinner endowed with faith. And faith is a disposition, completely reconciling the consciousness and the Scripture. Hence the "testimonium Spiritus Sancti" should be taken, not in the rationalistic or Ethical sense of being the operation upon a certain universal disposition, but as a real testimony of the Holy Spirit, who dwells in the consciousness, and gives us to experience the adaptation -- like that of the eye to color -- of Scripture to faith.

Testimonies.

"Without faith it is impossible to please God." -- Heb. xi.6.

In order to prevent the possibility of being led into paths of error, faith is directed, not to a Christ of the imagination, but to "the Christ in the garments of the Sacred Scripture," as Calvin expresses it.

And therefore we must discriminate between (1) faith as a faculty implanted in the soul without our knowledge; (2) faith as a power whereby this implanted faculty begins to act; and (3) faith as a result, -- since with this faith (1) we hold the Sacred Scripture for truth, (2) take refuge in Christ, and (3) are firmly assured of our salvation in inseparable love for Immanuel.

To which must finally be added that this is the work of the Holy Spirit alone, who (1) gave us the Holy Scriptures; (2) implanted the faculty of faith; (3) caused this faculty to act; (4) made this faith to manifest itself in the act; (5) thereby witnessed to our souls concerning the Sacred Scriptures; (6) enabled us to accept Immanuel with all His treasures; and, lastly, made us find in the love of Immanuel the pledge of our salvation.

Wholly different from this is the historical faith, which Brakel briefly describes as follows: "Historical faith is thus called because it knows the history, the narrative, the description of the matters of faith in the Word, acknowledges them to be the truth, and then leaves them alone as matters that concern it no more than the histories of the world; for one can not use them in his business, neither does it create any emotion in the soul, not even sufficiently to cause man to make a confession: Thou believest that there is one God; thou doest well, the devils also believe and tremble' (James ii.19). King Agrippa, believest thou the prophets? I know that thou believest' (Acts xxvi.27)."

Next comes temporary faith, of which Brakel gives the following description: "Temporary faith is a knowledge of and a consent to the truths of the Gospel, acknowledging them as the truth; which causes some natural flutterings in the affections and passions of the soul, a confession of these truths in the Church, and an external walk in conformity with that confession; but without a real union with Christ, to justification, sanctification, and redemption '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' (Matt. xiii.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' (Heb. vi.4, 5). For if, after they have escaped the pollution of the world through the knowledge of the Lord Jesus Christ, they are again entangled therein, and overcome, the latter end is worse with them than the beginning' (2 Peter ii.20)."

There is also a faith of miracles, which Brakel describes in these words: "The faith of miracles is a being inwardly persuaded, by an inward working of God, that this or that work shall be wrought, in a supernatural manner, upon our word or command, in ourselves or in others. But the ability to perform miracles is not of man, but of God, by His almighty power, in answer to faith: 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' (Matt. xvii.20). And tho I have all faith, so that I could remove mountains' (2 Cor. xiii.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 xiv.9, 10). This faith was found especially in the days of Christ and of the apostles, for the confirmation of the truth of the Gospel."

These three kinds of faith do in some respects resemble saving faith, but they lack its being. Least of all is the faith to perform miracles, which was found also in Judas. Faith which removes mountains is not justifying faith. Historical faith comes a little nearer, unless, by reason of a slothfulness and indifference, it merely echoes the words of others without accepting their truth, and thus opens the way to Pharisaism. Temporary faith comes nearest, which is indeed wrought by the Holy Spirit, and affords a taste of the heavenly gifts, but which has not root in itself. It is a bouquet of flowers, that for a day adorns the breast of the person who wears it, but which, being cut from its root, is not a plant in him.

Finally, we might speak of faith in its most general sense, which is the absence of all hesitation, doubt, or obstacle to receiving in ourselves the immediate and direct inworking of the holy majesty of God, and of the majesty of His truth, in such a penetrating manner that spontaneously we believe that the Word and Being of God are the ground and foundation of all things. In this general sense St. Paul says that, "Without faith it is impossible to please God"; (Heb. vi.11) and in this most general sense faith also belonged to the Lord Jesus Christ. But this is not a saving faith, for it has nothing to do with salvation.

Saving faith embraces Christ. How could such Christ-embracing faith dwell in Immanuel?

Rather than to spend our strength in proving this clear fact, we lay before our readers Comrie's beautiful exposition of the saving knowledge of faith, in which he speaks in the following penetrating manner:

"We will shortly enumerate the objects of this knowledge of faith:

"First, this knowledge is a divine light of the Holy Ghost, through the Word, by which I become acquainted, to some extent, with the contents of the Gospel of salvation, which hitherto was to me a sealed book; which, altho I understood it after the letter and in its connections, I could not apply to myself, to direct and support my soul in the great distress, conflict, and anguish which the knowledge of God and of myself had brought upon me. But now it became plain and knowable to me. Now I learn by the inshining of the Holy Ghost the contents of the Gospel, so that I can deal and commune with it. And so I suck from these breasts of consolation the pure, rational, and unadulterated milk of the everlasting Word of God. Truly, the souls that are really humbled by the imparted faith do not derive any benefit from their own notions and opinions of the truth of the Gospel; on the contrary, they tend to fill them with dismay, because their knowledge which is so great is of no use to them whatever. I have known men of excellent letter-knowledge who, by reason of their natural understanding of the truth, in their legal-fear almost cried out in the words of devils: Thou comest to torment us before our time.' Only remember Spira and others. I believe that the letter-knowledge of the Gospel, which was despised here, shall be a hell in hell. For it often occurs that this understanding of the letter, which is only an assent to the truth by itself, when neglected causes the soul to think: This is not for me, but for others.' God knows how many a poor soul sinks away in this depth, and is kept there by others who speak boastingly. However, when the Holy Spirit causes the divine Gospel to shine into the dark prison of the soul, to illuminate the eyes of the inwrought faith with a heavenly and divine light, the soul receives the Gospel as good news, and as a word of instruction, encouragement, and direction; and is led, by it, step by step, as a child, which from its A B C learns to spell and read. Now it is: Behold, I see a way appear!' And then: Great sinners have been saved, surely there must be hope for me!' In the distance the gates of the City of Refuge are seen wide open, and Jesus is waiting behind those walls -- yea, His glory is seen shining through the gates. And in this way, by means of the heavenly light, which pours in upon the inwrought faith, the soul obtains knowledge of the secret of the Lord in Christ, who is revealed to her. How often this knowledge causes the soul to go out in holy desires, we need not tell. Many seem to attain with one step or bound the highest degree; but, like noble exotics, the true faith grows slowly, step by step, from preceding depths of humiliation, until it is perfected in actual work and exercise.

Second, this knowledge is a divine light of the Holy Spirit in, from, and through the Gospel, by which I know Christ, who is its Alpha and Omega, as the glorious, precious, excellent, and soul-rejoicing Pearl and Treasure hid in this field. Altho I knew all things, and I did not know Jesus by the light of the Spirit, my soul would be a shop full of miseries; a sepulcher appearing beautiful without, but within full of dead men's bones. And this knowledge of Christ, imparted to the soul by the inshining of divine light, through the Gospel, can never from itself give any light to the soul so long as it is not accompanied by the immediate inworking and illumination of the Holy Spirit. For it is not the letter which is effectually working in the soul, but the direct working of the Holy Spirit by means of the letter.

"And now you may ask, In what respect must I know Jesus? We will confine ourselves to the following matters: This knowledge of faith, the object of which is Christ in the Gospel, is a knowledge by which I know, through the divine light of the Holy Spirit, my absolute need of Christ. I see that I owe ten thousand talents, and that I have not a farthing to pay; and that I must have a surety to pay my debts. I see that I am a lost sinner, who is in need of a Savior. I see that I am dead and impotent in myself and that I need Him who is able to quicken me and to save me. I see that before God I can not stand, and that I need Him as a go-between. I see that I go astray, and that He must seek after me. Oh! the more this necessity of Christ presses upon me, from this true knowledge of faith, the more earnest, intense, heart-melting, and persevering the outgoings of my soul are from the inwrought faith, and attended with greater conflict., Many do not appreciate them because they, do not have them, but, being the effects of the Holy Spirit and the results of the inwrought faith, they are pleasing to God, to whom they are directed. For He will regard the prayer of the destitute, and will not despise their prayer -- Psalm cii.17.

"Third, it is through this knowledge that I, by the light of the Spirit, know Jesus in the Gospel, as adapted in every respect to my need. It is the very conviction of the fitness of a thing which persuades the affections to choose that thing above every other; which makes one resolute and persevering in spite of every obstacle, never to abandon the determination to secure to himself the thing or person chosen for this fitness to his need. You can see it in the matter of marriage.

"A young man may judge it absolutely necessary for him to marry. And yet, altho convinced of this necessity, he is groping in the dark. Now he is fully determined, and to-morrow he is not. Now he wants this woman, and the next day another. But as soon as he meets a person whom he considers adapted to him in every respect, he is fully resolved. This fitness is the arrow that penetrates his soul, and that causes the scale of his unsettled affections to turn in favor of the congenial object. Hence nothing can draw him away from her so long as he considers her adapted to himself; if need be he will work for her as a slave twice seven years which time will seem to him but as so many days by reason of the hope to call her his own in the end.

"And this can easily be applied to the spiritual. It shows that altho one may be convinced of his need of Christ as his Savior, yet so long as he does not see and know Him by faith as wonderfully adapted to his person in particular, the affections are not drawn to Him. From which it follows that many, in ordinary soul-trouble, act so undecidedly: to-day they desire Christ, and to-morrow they do not. This moment they wish to be converted, and the next they do not. This is the reason that many who once were touched by Christ's fitness to their need, and therefore were seekers after Him for a season, go back again and no more ask for Him, simply because they do not think Him so much adapted to their need as to be able for His sake to bear the heat of the day and the cold of the night, or sacrifice all things, to possess Him. And this proves that they never have known His real fitness, that they never have seen it with the eye of faith; otherwise the seed of God would have remained in them. But when the divine light of the Holy Spirit, in the Gospel, illuminates my soul, and I receive this knowledge of faith from Jesus, oh! then I see in Him such fitness as a Surety, a Mediator, a Prophet, Priest, and King that my soul is touched in such a measure that I judge it impossible to live another happy hour, except this Jesus becomes my Jesus. My affections are inclined, taken up, directed, and settled upon this object, and my resolution is so great, so determined, so immovable, that if it required the loss of life and property, of father and mother, sister, brother, wife and child, right eye or right hand -- yea, tho I were condemned to die at the stake, I would lightly esteem all this, and would suffer it with joy, to have this wonderfully fit Savior to be my Savior and my Jesus. Oh! my friends, examine your hearts, for, from the very nature of the case, anything less than this will not suffice. If you possess this you will joyfully part with all your sins, you will bid an eternal and joyful adieu to your most cherished lusts and bosom passions; it will make you count all your righteousnesses, which you esteemed a gain, nothing but loss, rejecting them as unprofitable refuse, for the excellency of the knowledge of Christ; it will make you take joyfully the spoiling of your goods; it will make you count it an honor, with the apostle, to be scourged for Christ's sake; it will make you say: Tho I have not yet found Him, and am only seeking after Him, whom my soul loveth, and altho I dare not say, My Beloved is mine and I am His, yet if I were to labor for Him twice seven years, and spend them in groaning and weeping, in tears and supplications, I would count them but as so many days, if only at last I might find Him to be my own. God Himself must fix your mind upon these things; these results are the infallible signs of the inward root of the matter.

"Fourth, this knowledge of faith is a divine light of the Holy Spirit by which I know Christ in the Gospel in all His sufficient fulness. By this I see not only that He is well disposed toward poor sinners such as myself -- for a man might be favorably disposed toward another to assist him in his misery, but he might lack the power and the means to do so, and the best that he could do might be to pity the wretch and say, I pity your misery, but I can not help you' -- but this divine light teaches me that Christ can save to the uttermost; that tho my sins are as scarlet and crimson, heavier than the mountains, greater in number than the hairs of, my head and the sands of the seashore, there is such abundance of satisfaction and merits in the satisfaction, by virtue of His Person, that, tho I had the sins of the human race, they would be, compared to the satisfaction of Christ, which has by virtue of His Person an infinite value, as a drop to a bucket and as a small dust in the balance. And this convinces my soul that my sin, instead of being an obstacle, much rather adds to the glory of the redemption, that sovereign grace was pleased to make me an everlasting monument of infinite compassion. Formerly, I always confessed my sin reluctantly; it was wrung from my lips against my will only because I was driven to it by my anguish, for I always thought, The more I confess my sin, the farther I will be from salvation and the nearer my approach to eternal condemnation; and, fool that I was, I disguised my guilt. But, since I know that Jesus is so all-sufficient, now I, cry out, much more with my heart than with my lips, Tho I were a blasphemer and a persecutor and all that is wicked, this is a faithful saying, and worthy of all acceptation, that Jesus Christ has come into the world to save sinners; of whom I am chief.' And, if need be, I am ready to sign this with my blood, to the glory of sovereign grace. In this way every believer, if he stands in this attitude will feel inclined to testify with me.

"Fifth, it is this knowledge by which I know, in the light of the Holy Spirit shining into my soul through the Gospel Jesus Christ, as the most willing and most ready Savior, who not only has the power to save and to reconcile my soul to God, but who is also exceedingly willing to save me. My God, what is it that has brought about such a change in my soul? I am dumb and ashamed; Lord Jesus, to stand before Thee, by reason of the wrong I have done Thee, and of the hard thoughts which I entertained concerning Thee, O precious Jesus! I thought that Thou wast unwilling and I willing; I thought that the fault lay with Thee and not with me; I thought that I was a willing sinner and that Thou hadst to be entreated with much crying and praying and tears to make of Thee, unwilling Jesus, a willing Christ; and I could not believe the fault lay with me.'

"This opposition or controversy often lasts a long time between the sincere soul and Christ, and never ends until by the divine light one sees the willingness of Jesus. However. it must not be supposed that there has been no faith in the soul during that time. But it may be said that, altho there has been faith, there has been no exercise of faith in relation to this matter. And when this appears, the soul says: With great shame and confusion of soul I now see Thy willingness. Thou hast given me the evidence of Thy willingness by Thy coming into the world, by Thy suffering of the penalty, by Thy invitation to me, and by the perseverance of Thy work upon my heart. I recall my former unbelieving words, spoken from the deep unbelief of my heart, and I cry out': Thou art a willing Christ and I was an unwilling sinner. My God, now I feel that Thou art too mighty for me, Thou hast persuaded me; and now in this day of Thy power I will not and can not hesitate any longer, but with my hand I write it down that I will be the Lord's.'

"The believing knowledge of the willingness of Jesus, in the light of the Holy Spirit through the Gospel, makes me see my former unwillingness. But as soon as this light arises in the soul the will is immediately bent over and submissive. They who say that Jesus is willing, but that I remain unwilling, speak from mere theory; but they lack the knowledge of faith, and have not discovered this truth. For as the shadow follows the body, and the effect the cause, so is the believing knowledge of the willingness of Christ toward me immediately followed by my willingness toward Him, with perfect abandonment of myself to Him. Thy people shall be willing in the day of Thy power (Psalm cx.3).

"Lastly, by this knowledge through the promise of the Gospel, and by the light of the Holy Spirit, I learn to know the Person of the Mediator in His personal glory, being so near to Him that I can deal with Him. I say, in the promise of the Gospel,' to show the difference between a vision of ecstasy like that of Stephen and the conceited knowledge of which heretics speak outside of and against the Word. The Word is the only mirror in which Christ can be seen and known by saving faith. And herein I see Him in His personal glory with the eye of faith, so near as I ever have seen any object with the bodily eye. For this inwrought faith and the light of the Holy Spirit shining thereon brings the Person Himself in substantial form to the soul, so that she falls in love with Him, and is so enchanted with Him that she exclaims: My Beloved is white and ruddy, the chiefest among ten thousand. For His love is stronger than death; jealousy is more cruel than the grave; the coals thereof are coals of fire, flames of the Lord. Many waters can not quench that love; if a man would give all the substance of his house for love, it would be utterly contemned' ( Cant. iii.10; viii.6, 7).

"My beloved, faith embraces not only the words and letters of the Gospel, but Christ Himself in them. Faith converses, not with the letter alone, but with Christ in the letter. Faith has two foundations, the Word and the Substance. It does not build upon, the Word alone, which is the letter of the Gospel; but also upon the Substance in the Word. viz., Jesus Christ -- 1 Cor. iii.11. The Gospel is a mirror, but if Christ does not appear before the mirror, He cannot be seen. And when He presents Himself, it is not the mirror which is the end of faith, but the Image seen in the mirror. It is wisdom rightly to discern this."

Is this not beautifully said? The Lord our God grant to many of us this rich and pure delight.

MONERGISM BOOKS

Faith by Abraham Kuyper Copyright © 2015

All rights reserved under International and Pan-American Copyright Conventions. By payment of the required fees, you have been granted the non-exclusive, non-transferable right to access and read the text of this e-book on-screen. No part of this text may be reproduced, transmitted, downloaded, decompiled, reverse engineered, or stored in or introduced into any information storage and retrieval system, in any form or by any means, whether electronic or mechanical, now known or hereinafter invented, without the express written permission of Monergism Books.

ePub and .mobi Editions July 2015 Requests for information should be addressed to: Monergism Books, PO Box 491, West Linn, OR 97068

Table of Contents

I. Faith in General.

II. Faith and Knowledge.

III. Brakel and Comrie.

IV. Faith in the Sacred Scriptures.

V.. The Faculty of Faith.

VI. Defective Learning.

VII. Faith in the Saved Sinner Alone.

VIII. Testimonies.

Copyright