Having shown how the Gospel effects regeneration, by being believed, we are naturally led to speak of faith. We have already shown that the word of God is the foundation of faith, but it will be necessary to say something further on this subject. "These are written that ye might believe that Jesus is the Christ, the Son of God; and that believing ye might have life through his name." John, xx.31. "That your faith should not stand in the wisdom of men, but in the power of God." 2.Cor.II.5. "So then faith cometh by hearing, and hearing by the word of God. Rom.x.17. "When he (Christ) shall come to be admired in all them that day." 2 Thess.I.10. "How shall they believe on him of whom they have not heard?" Rom.x.14. "Howbeit many of them that heard the word believed." Acts IV.4. "In whom ye also believed, after that ye heard the word of truth the Gospel of your salvation." Eph.I.13. "And many of the Samaritans of that city believed on him for the saying of the woman, who testified, he told me all that ever I did. John IV.39. "As he spoke these words many believed on him. - Chap. VIII.30. "Neither pray I for these alone, but for them also, who shall believe on me through their word." - Cap.XVII.20,&c.&c.
The word of truth is not only the foundation of faith; but it has sufficient evidence in itself to produce faith (see Deut.xxx.11. and John xx.31.) Faith can have no existence without evidence. "A man can receive nothing except it be given him from heaven." John III.27. If a fact be stated to us, which is accompanied with sufficient evidence, we believe it. Faith does not depend upon any disposition, whether holy or unholy; but on the strength of the testimony. No Christian will deny, that there is sufficient evidence in the word to produce faith. For if there is not, God cannot require us to believe it, nor condemn us for not believing, when it is impossible to be believed. But many say, though the evidence be sufficient in itself, it can have no access to the mind in its natural state. To this we answer, that evidence, under such circumstances, is no evidence to us. - And therefore neither God nor man ought to wonder, if we do not believe.
The word, or testimony of God, is to be believed in the same manner as we believe the testimony of one another. - This is evident: See John I.9. "If we receive the witness of men, the witness of God is greater;" and therefore can, and ought to be received by all that hear it.
As faith is a simple idea, we cannot give any definition of it, that will make it plainer than it is already. And it would have been happy for the church, if no other definition had ever been attempted. But if the reader, according to custom, must have one, we say - it is admitting testimony, upon the authority of the testifier: Or, it is simply believing the testimony of God. Many elaborate treatises have been written to explain what faith, or believing is, with no better effect, than to destroy its signification. A child of a few years old understands believing as well as a doctor of divinity.
Some have defined it coming to Christ, flying to him, trusting in him, &c. which are not faith itself, but the fruits, or consequences of it. For none will come to him, till they hear and believe the report of the Gospel; that he is, and is able and willing to save them.
Some have distinguished it into various kinds, as faith of credence; historical; temporary; the faith of reliance; assurance; of miracles; and saving faith. But all these are one and the same act of the mind, believing various truths, as God has revealed them.
The Apostle, in his epistle to the Hebrews, expressly describes the nature, fruits, effects, or consequences of faith, as he does also in his other epistles, sometimes directly, and sometimes indirectly. In Chapter x.38,39, he tells us it is that by which the just shall live; and it is believing to the saving of the soul. In Chap.xi.1, "It is the substance of things hoped for and the evidence of things not seen." Verse 3, It is giving credit to the divine testimony respecting the Creation, as related by Moses; "Through faith we understand the worlds were framed by the word of God," &c. Verse vi, it is believing that God is, and is the rewarder of them that diligently seek him; and the consequence of it is coming to God. But we cannot know these things, in the first instance, any other way than by admitting the testimony of God, which is the evidence of things not seen; and is opposed to experimental knowledge, which is the evidence of things seen; or experienced. It is believing the testimony of God, as in the case of Noah, Abraham, &c. Verses vii, viii, &c. without any other evidence; nay the evidence of sense, and experience had hitherto contradicted it. It signifies the same thing respecting dividing the Red sea and Jordan, and the passage of the Israelites through them, the falling of the walls of Jericho, &c.&c. Now the act of believing in all these cases is the same; though the objects of their faith are various, and the effects produced on the mind accordingly. - As we have already said, faith influenced Enoch to come to God. It moved Noah with fear: it induced Abraham to leave his country; it gave Sarah strength to conceive seed; for she judged him faithful that had promised. Verse XI. It influenced the Israelites to venture into the midst of the mighty waters; to surround the walls of Jericho, &c.&c. See its wonderful effects, described at large throughout this chapter, and elsewhere frequently in the word of God.
We see, then, from what has been said, the simple nature of faith, and its use in regeneration. If, therefore, the Gospel believed, or faith in the Gospel produces, or effects regeneration, it necessarily precedes it. This is as evident as that the cause precedes the effect, and the means the end. But as this is an important point, we will add some further proofs to the many already mentioned. "For ye are all the children of God, by faith." Gal. III.26. If we become children by or through faith, then it is plain we were not children, or born again, before faith. "But as many as received him, to them gave he power to become the sons of God, even to them that believe on his name." John I.12. Therefore before they believed they were not the sons of God. "But to him that worketh not, but believeth on him that justifieth the ungodly, his faith is counted for righteousness." Rom.IV,5, Here we see the ungodly are the persons, who are justified; but as God justifies none but them that believe, therefore the ungodly believe; and so faith precedes regeneration.
To assert, that regeneration precedes faith, is to destroy the very foundation and nature of the Gospel. No unregenerated sinner would then have any warrant to believe; he would be more solicitous to work for righteousness than to believe unto righteousness; and until he imagined he had the evidence of regeneration in himself, he never would regard the Lord Jesus as the Saviour of sinners. It is in fact the foundation of legality. Upon this plan the Gospel ceases to be glad tidings to sinners; for sinners have no right to any thing the gospel reveals.
In the great supper, already mentioned, the faith of those who partook of it, did not depend upon the provision they ate; nor the sight of the well furnished table; but upon the report of the servants, who invited them. So the faith of those who partake of the gospel provisions, does not depend upon their partaking; but upon the report of God in the gospel. We grant that partaking the provisions of the gospel strengthens their faith; it adds to the testimony of God, that of sense. Then they know experimentally, that the report of the servants is true. Should these invited reply to the servants, that they could not believe there was such a supper provided for them; they would not act more foolishly than those who say they cannot believe in the gospel, till they partake of its provisions. The very act of taking, or receiving the provisions of the gospel is an exercise of faith: and therefore faith necessarily precedes receiving them. - As, therefore, faith precedes partaking the provisions of the gospel; so it does not depend upon the reception of them for its foundation.
Now, as we before proved, that salvation, pardon, eternal life, divine light, wisdom, righteousness, sanctification, redemption, the fulness of the spirit, &c. are the provisions of the gospel; and that faith precedes the redemption of them: therefore it follows, that faith does not depend for its existence on partaking any of them; but necessarily precedes all.
Will any say, that faith depends upon salvation? No; for the scripture every where asserts, that salvation follows faith. He that believeth shall be saved, and he that believeth not shall be damned. Will any assert that it depends on pardon, or justification? No; for we are justified by faith. - Does faith depend on spiritual life for existence? No; for "these things are written, that ye might believe; and that believing ye might have life through his name."
Does its existence depend upon the Spirits powerful, enlightening, quickening, and sanctifying influences? No: for we receive the Spirit through faith. Gal.III.14. "That we might receive the promises of the spirit through faith." See also verse 25; "In whom, after that ye believed, ye were sealed with the holy Spirit of promise." Eph.I.13. Faith does not depend upon grace; for by faith we receive grace. "By grace are ye saved through faith," &c.Eph.II.3. "By whom also we have access through faith into this grace wherein we stand." Rom.v.2.
As, therefore, faith precedes the reception of the gospel provisions, it cannot be a part of those provisions, in any other sense than as it is a medium of divine appointment, through which we receive them. If it belongs to the provisions of the gospel, then it is absolutely out of the creature's reach. And would God damn a soul for not having faith, when he had it in his own hand to give or withhold, at sovereign pleasure? With equal propriety might he damn him for not creating a new world. For the one is as much above his power as the other. Faith is no where promised, but always represented as that through which the promises are received.
Thus, according to promise, we have given you a brief view of the Gospel; and we desire that you will not take these things merely upon our word, nor the contrary upon the word of any other person; but search the scriptures daily, with an humble dependence on God for the necessary aids of his spirit, and see whether these things are so.
From: THE CHRISTIAN MESSENGER, 1(25 August 1827), 217-21
