1868 What is Faith, the Original Article
Charles Martin's home page
The Australian Christian Pioneer
SEPTEMBER, 1868
FAITH-WHAT IS IT?
FEW
subjects, occupying the mind of the
so-called Christendom, have been more written and spoken on than
Faith. The reason of this is apparent when we remember the
'Issues of life and death depend on faith or no faith. Hence it
is no wonder so much has been said on this subject.
Notwithstanding this, the reader's attention is called to it in
this number of the Australian Christian Pioneer.
In the first place the writer wishes to be
understood as not writing simply for the sake of writing, but for
the sake of eliciting, truth, and also to impart some information
if the reader has not clear views of faith, and therefore to
contribute something towards the. happiness of saint and sinner.
From observation the writer is painfully
certain, that many professed Christians, to say nothing of
sinners, have most indefinite ideas of faith. On asking a very
thoughtful man to give a definition, or even his idea, of' faith,
the hand that traces these lines was almost paralyzed, for nothing
clear, definite, or consoling was given. Can it be possible this
mental state is owing to obscure revelation on this subject ? Can
it be that He who gave his Son to die to render faith possible,
has suspended man's salvation on it, and at the same time revealed
it not so mortals may see, believe, and enjoy? Such cruelty in
that Great Being is stoutly disbelieved by every intelligent pious
heart. It surely is revealed, and that clearly to the candid
inquirer after the truth, the whole truth. Then, let us see if it
be defined. But where can definition of faith be found ? Some say
let us turn to the English dictionary. How does Webster define it
? It matters little how he defines it, for, though we go to
lexicographers to define words, there is one who has defined faith
more accurately than any one else. Our Apostle, Paul, has given us
a definition that is deemed exhaustive, at the same time clear
when thoughtfully considered. The passage alluded to is Heb. xi.
1. [Note - It is taken for granted Paul wrote this.] It reads :
'Faith is the confidence as to things, hoped for, the conviction
as to things not seen.' It is thus rendered by Robertson, a
Presbyterian, and the Bible Union, Green and Anderson
substantially agreeing. This translation is accepted as a true
rendering of' the original. Then let the definition be considered,
carefully and analytically considered. -
1. Here are presented two
elements of Faith, `confidence' and `conviction.' There are two classes of objects corresponding to
these two elements of faith. First, `Things hoped for,'
secondly, `Things unseen.' Observe, things not seen includes
things hoped for. Hence, ' conviction' is the wider, while
`confidence' is the narrower definition. If this position be
true, and it is firmly believed, confidence is not always an
element of faith. Reader, be not startled at this, but hear
further. This article is written caring not where the landing is
made, so it be in the domain of truth. Light and truth are the
treasures sought. It is said above, confidence is not always an
element of faith, for confidence has reference to `things hoped
for.' Proof of this. 'Through faith we understand that the
worlds were made.' Heb ii. 3. Here we have faith but no
`confidence,' for the ` worlds' are not objects `hoped for.' As
confidence refers to `things hoped for,' and the ' worlds' were
not objects of hope, the conclusion is the above position is
that confidence is not always an element of faith. Other
biblical illustrations might be given.
2. Conviction. What has ` conviction' reference to? To
'things unseen,' or, `not seen.' What is the difference between
conviction as to things seen and not seen ? The former, that is,
' conviction' as to things seen, is knowledge; while the latter,
that is `conviction' as to things not seen, is faith. Are
objects of faith seen ? No. All objects of faith are unseen.
This is the conclusion arrived at above. We may have convictions
of ` things unseen,' and yet have no confidence in the `unseen
things.' For example, Satan is unseen, we have convictions as to
this ' unseen,' but have we confidence in that enemy of mortals
? Hence, conviction may exist without confidence. Therefore, we
conclude that conviction is always an element of faith, an
essential element too ; yes, so essential that there is no
promise where there is not conviction; because there can be no
faith without conviction ; and without faith there can be no
salvation. What a thought to be in a state of no salvation !
3. Conviction and confidence
united. These united constitute the
faith of the Christian that overcomes the world, and that leads
the sinner to Christ in obedience to His directions. But when
are these united ? These are united, and are hence elements of
faith, when the object is something hoped for. Not only are they
then elements of faith, but constitute faith in its entirety. We
have Noah and Abraham as illustrious examples. See Heb. ii., 7,
8. They had conviction ay to the "things unseen' and confidence
as to the `things hoped for.' Hence they staggered not at what
was promised or commanded.
4. While `conviction' is
more comprehensive than `confidence,' it is also true that confidence springs from conviction. The
deeper the conviction the more abiding the confidence ; the
deeper the conviction the stronger the confidence; or, as is the
strength of conviction, so is the confidence. Is there another
element in faith ? This is deemed beyond question a definition
exhaustive.
5. This solves a difficulty
that has been in mind for some time, that is, are there not many who have faith, and yet yield
not to the gospel ? There are many who have one element of
faith, that is conviction, and that very shallow, but not
confidence in the Lord Jesus. This is not enough, for ' faith is
the confidence as to things hoped for, the conviction as to
things not seen.' Conviction and confidence are united and
constitute every element of faith when the object is something
hoped for. But he who has not confidence in Jesus, of a
certainty will not come to him. But when is conviction strong
enough ? When the confidence resulting therefrom leads the
perishing dying sinner to obey every command, and willingly, yes
gladly, receive every promise of Jesus. If the sinner have not
confidence enough to cast his all on Jesus and his word, he will
never bow to him at all, because his faith is defective, it is
deficient in one element. Deficiency here is death to the soul.
Gentle reader, is your faith that defective ! Reconsider, O !
reconsider your state.
s
Melbourne, August, 1868.
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