1868 What is Faith, the Original Article
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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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