Note 62 — Quest. LXXII., LXXIII.

Faith, according to the beloved disciple John, and the great St. Paul, is the belief of the truth; the believing that Jesus is the Christ; or a giving credit to the record that God gave of his Son. These definitions are all of the same import, and are all divine. Being dictated by the Spirit of God, they cannot be contradicted by any, although some have glossed upon them, till they have brought in a sense diverse from the inspired writers. This faith, when it is real, as distinguished from that uninfluential assent to the gospel, which crowds, who hear it, profess to have, is an effect of the divine influence in us; hence it is said to be of the operation of God; and that it is with the heart man believeth unto righteousness. As the righteousness by which the sinner is justified, is the sole work of Christ for him, so this is the work of the Holy Ghost in him, and no less necessary in its proper place; it being that, without which a sinner cannot apprehend, receive, and rest upon Christ for eternal life. By faith, as before observed, he becomes acquainted with the glories of the character of Jesus, the fulness of grace in him, and the suitableness and perfection of his righteousness; in consequence of this faith, he admires the Saviour’s personal excellencies, flies to him, ventures all upon him, and rejoices in him. These, to speak plainly, are all so many effects of faith. The sinner must have a view of the Saviour’s excellency, before he will admire it. He must be persuaded, that Christ is the only safe refuge, before he will fly to him. He must know that there is in Christ sufficient matter of consolation, before he will rejoice in him. Of all these he is entirely satisfied by faith in the testimony of God: subsequent to which is his coming, or flying to him, trusting in, or venturing all upon him, rejoicing in him, &c. e. g. Joseph’s brethren heard that there was corn enough in Egypt; they believed the report: this was faith; upon this they went down for a supply. Doubtless this was an effect of their faith; for had they not believed the tidings, they would never have gone. So a sinner must believe that Christ is a full and complete Saviour, before he will run or fly to him. Sense of misery, and faith in his sufficiency, are the main stimulus. Or, I am sick, I hear of an able physician, I believe him to be so, upon which I apply to him: my application to him, and my belief of his character, are as distinct as any two things can be: my trusting my life in his hands, is an effect of my believing him to be an able physician. This distinction is obvious in the sacred writings, as well as in the nature of things. He that cometh to God, must believe that he is. Here is a manifest distinction between coming and believing.

I apprehend that the same distinction should be observed, between believing in Christ, and receiving him. If so, it will follow, that “to receive Christ in all his offices, as a prophet, a priest, and a king,” is not properly faith, but an effect of it, and inseparably connected with it. It is certain that a man must believe that Jesus is the Christ, and that he sustains these offices, before he can or will receive him in this light. Christ came unto his own (meaning the Jews) but his own received him not. This refusing to receive him was not unbelief, but an effect of it. Hence should you be asked, why they did not receive him? The answer is ready, because they did not believe him to be the Christ. Nothing is more plain than that unbelief was the grand cause why they rejected him. On the other hand, nothing is more evident, than that receiving Christ, is an effect of believing in him. And should you ask the man who defines faith, “a receiving Christ in all his offices,” why he thus receives him? he himself will be obliged to observe this distinction; for the only just answer he can give you is, “because I believe he sustains them.”

Thus we see that faith is entirely distinct from the righteousness which justifies; at the same time it is indispensably necessary, answering great and good purposes. Under its influence the sinner flies to Jesus, the hope set before him, and trusts his immortal interest in his hands, being perfectly satisfied with his adorable character. Faith is also the medium of peace and consolation. You may with equal propriety attempt to separate light and heat from the sun, as peace of conscience, and joy in the Holy Ghost, from the faith of God’s elect. The degree of Christian consolation may be greater or less, according to the strength and influence of faith. At one time the believer may have an inward peace and tranquility, which is exceedingly agreeable. At another time he may be favoured with what St. Paul calls joy unspeakable and full of glory. At another, guilt may rob him of his comfort, and separate between him and his God. Such are his exercises in the present state of things. But he is far from making a righteousness of his frames, feelings, or experiences. The distinction between these he well understands. The righteousness by which he expects to be justified, is the work of Christ alone; the faith by which he is enabled to receive it, is of the operation of God; the consolations that he enjoys are from this glorious Christ, in believing, or through faith: all as different as A, B, and C. His dependence for acceptance with God is neither on his faith nor experiences, but on Christ alone. At the same time he cannot conceive it possible, for a poor, wretched, undone sinner to be enabled to believe in Christ for eternal life, and not rejoice. A view of the glories of his person, and the fulness and freeness of his grace, cannot fail of introducing strong consolation.

STILLMAN’S SERMONS.