Chapter 14: Of Saving Faith

Question 1.

Is the grace of faith, whereby the elect are enabled to believe, to the saving of their souls, the work of the Spirit of Christ, in their hearts?

Yes. (Hebrews 10:39; 2 Corinthians 4:13; Ephesians 1:17-19.)

Well then, do not the Pelagians err, who maintain faith to be a thing natural; who attribute the being thereof to ourselves, and to the strength of our corrupt nature?

Yes.

Do not likewise the Arminians err, who though they grant faith to be the gift of God, yet they deny faith to be given according to the precise will of God, for the saving of some men?

Yes.

By what reasons are they confuted?

(1) I confute the Pelagians; for Christ says, no man can come to me (that is, believe) unless the Father that has sent me draw him (John 6:44). (2) Because the Apostle says, for to you it is given, in the behalf of Christ, not only to believe in him, but also to suffer for his sake (Philippians 1:29). (3) Because that which is natural is proper to all; but all men have not faith (2 Thessalonians 3:2). (4) Because faith is reckoned up among the fruits of the Spirit (Galatians 5:22). (5) Because the very desire itself of believing is from God, and not from ourselves (Philippians 2:13). (6) Because Christ is the author and finisher of our faith (Hebrews 12:2).

By what reasons do you confute the Arminians?

(1) Because faith is given to the elect only, and to such as are ordained to life eternal (Titus 1:1; Acts 13:48). (2) Because he that believes shall be saved (Mark 16:16; John 3:15-16, 18, 36). (3) Because God wills precisely the glorifying of all those whom he justifies (Romans 8:30), but they who have faith are justified (Romans 5:1). (4) Because God wills precisely the glorifying of all those whom he inwardly and efficaciously calls (Romans 8:30), but all that believe in him are powerfully called (2 Thessalonians 2:13-14). (5) Because all the children of God are heirs of God and joint-heirs with Christ (Romans 8:17), but however many believe in his name, to them he gave power to become the sons of God (John 1:12).

Quest. 2.

Is faith the fruit of Christ's purchase?

Yes. (Titus 3:5-6; Titus 2:14; Ezekiel 36:25-26.)

Well then, do not the Arminians err, who deny faith and other saving graces to be Christ's purchase, or the fruits of his death?

Yes.

Do not likewise others of the same kind err, who granting the gift of believing not to flow from man's free will, or from any sufficient grace bestowed upon all, maintain that it flows from God's sovereign good will, thinking fit to bestow that gift upon some whom he has elected, and not upon others, without respect to the merits of Christ's death?

Yes.

By what reasons are they confuted?

(1) Because if this be all that Christ has purchased by his death, that God might save fallen man upon condition he believe, then Christ might attain his end in dying, and yet not one soul be saved by his death. (2) Because it makes Christ a titular Savior only, purchasing salvation to all, without any full and certain intention of applying it to any. (3) Because it is promised to Christ the Mediator, as a satisfaction to him for his sufferings, that not only many through faith in him shall be justified, but that certainly he shall see his seed, and the fruit of his soul (Isaiah 53:10). (4) Because the washing of regeneration and renewing of the Holy Spirit, under which all particular graces may be comprehended, are said to be shed on us abundantly through Jesus Christ (Titus 3:5-6). (5) Because the Lord has promised to remove from us the heart of stone, and to give us a new heart, to cleanse us from all our idols, and wash us with clean water; but these promises are in one bundle with the promises of his pardoning our iniquity and remembering our sins no more (Ezekiel 36:25-26; Jeremiah 31:33-34). (6) Because Christ is made to us wisdom, sanctification, and redemption, no less than righteousness, under which faith and all saving graces needful to the working out of our salvation are comprehended (1 Corinthians 1:30-31). (7) Because we are said to be blessed with all spiritual blessings in Christ Jesus (Ephesians 1:3), which by his merit are communicated to us — and is not faith and saving grace to be accounted among the spiritual blessings? (8) Because it is not a mere possibility of redemption, but actual redemption, that the saints in heaven praise and extol Christ for (Revelation 5:9, 12) — an Arminian cannot well sing a part of this song, while he thinks in his heart he is no more beholden to the Lamb for his redemption than Cain and Judas.

Quest. 3.

Does a Christian by faith believe whatever is revealed in the Word, for the authority of God speaking therein?

Yes. (John 4:42; 1 John 5:10; Acts 24:14; 1 Thessalonians 2:13.)

Well then, do not the Papists err, who commend and extol implicit faith, and who define faith rather by ignorance than by knowledge?

Yes.

By what reasons are they confuted?

(1) Because faith comes by hearing, and hearing by the Word of God, and therefore there can be no faith without knowledge (Romans 10:17). (2) Because all believers are taught of God (Isaiah 54:13; John 6:45). (3) Because Christ says, this is life eternal to know you, the only true God, and Jesus Christ, whom you have sent (John 17:3). (4) Because the Prophet Isaiah says, by his knowledge shall my righteous servant justify many (Isaiah 53:11).

Quest. 4.

Are the principal acts of saving faith accepting, receiving, and resting upon Christ alone, for justification, sanctification, and eternal life, by virtue of the covenant of grace?

Yes. (John 1:12; Acts 16:31; Galatians 2:20; Acts 15:11.)

Well then, do not the Papists err, who maintain faith to be nothing but a naked assent to the truth revealed in the Word, it being placed by them in the understanding only?

Yes.

Do not likewise the Socinians err, who put no difference between faith and the obedience of works?

Yes.

By what reasons are they confuted?

(1) Because to believe is to receive Christ, which is an act of the will (John 1:12). (2) Because faith is the substance of things hoped for, the evidence of things not seen — or faith is a firm ground, or a firm confidence; that is, which causes to subsist, or stand firm, the things which are promised by God in Christ, and which therefore are expected by hope, which is not done only by an assent to God's promises in our understanding, but also by a trusting to the same in our will; I say faith is a firm ground of the things which are hoped, and an argument of things not seen — or a conviction, in Greek Elegchos: for faith, respecting God's revelation and promise, convinces and assures the heart of man more strongly of the truth of a thing than any other argument brought from natural reason can do (Hebrews 11:1). (3) Because we are justified before God by faith (Romans 5:1), but we are not justified by a bare and naked assent to the truth — otherwise the devils should be justified (James 2:19) — neither are we justified by the Socinian faith, which is everywhere condemned in Scripture (Romans 3:20, 28; Galatians 2:16; Ephesians 2:8-9; Philippians 3:9; Titus 3:4-5).