Samuel Hopkins · 3 of 48

Section VI. Concerning Saving Faith. · Part 3

If we compare three remarkable sentences of the apostle Paul, it will appear, that according to him, saving faith and gospel holiness, or evangelical obedience, are not two distinct things; but really one and the same. They are the following: “For in Jesus Christ, neither circumcision availeth any thing, nor uncircumcision, but faith which worketh by love.” “For in Jesus Christ, neither circumcision availeth any thing, nor uncircumcision, but a new creature.” “Circumcision is nothing, and uncircumcision is nothing, but the keeping of the commandments of god.” The two first of these sentences are the same in words, except the last clause in them. For faith which worketh by love, in the first, he puts, a new creature, in the second. There appears no way to make the apostle consistent, but taking faith that worketh by love, and the new creature, to mean one and the same thing. But by the new creature is meant that holiness which takes place in men under the gospel, by their being “created in Christ Jesus unto good works.” Faith then, which worketh by love, is the new creature exercising itself in acts of evangelical holiness. And it can be nothing else, according to the natural and necessary meaning of the phrase, “Faith which worketh by love,” as it has been explained. For if the life and operative nature of faith be love: then gospel holiness is the essence of faith, and this is the new creature. And it hence appears, that the last sentence is perfectly agreeable to the former, and asserts the same thing; for faith which worketh by love, and the new creature, are gospel holiness, or evangelical obedience, and this consists in keeping the commandments of God our Saviour, and can mean nothing, more or less.

Thus it appears evident from the representation of this subject in the scripture, that saving faith and evangelical obedience, are not two distinct things, or different kinds of exercises; but are so far one and the same, that believing on Jesus Christ intends and implies the whole. Not only is faith an act of evangelical obedience; but every act of gospel holiness is an exercise of saving faith, which implies the whole. And the reason and consistence of this will appear, if the whole that has been observed from scripture concerning faith, be kept in view, and properly considered.

It has been shewn, that saving faith does not consist in mere speculation, but right and holy disposition and exercise of heart is implied in it, and essential to it; and that this exercise of heart is love, which is the life and operative nature of saving faith. It is love, discerning, tasting and approving of the divine perfections and truths revealed in the gospel; and particularly, discerning and delighting in the character of Jesus Christ, and heartily receiving, adhering to him, and trusting in him, in the character and offices which he sustains, as the Saviour of sinners. And in these exercises all gospel holiness, or evangelical obedience, consists. It all consists in love; for there is no obedience which does not consist in love, love to God, manifest in the flesh, and the love to our neighbour, which is implied in this. This love is exercised in viewing Jesus Christ in the light in which the gospel sets him, in receiving and trusting in him, and paying proper acknowledgments to him; or, which is the same, in conforming to him, his character, example, doctrines and precepts, in heart and life. In one word, it is all comprehended and consists in receiving Jesus Christ—and all external obedience or holiness, expressed in words and actions, is but a proper outward expression of an inward, hearty receiving Jesus Christ, in a cordial compliance with the gospel.

This may be illustrated farther, by attending to a few particulars. Hearkening to Christ, or yielding and submitting to his teaching and instructions, is the same with receiving him as a prophet and teacher. Every act of true submission to Christ, and obeying him, is receiving him in his kingly office. All self denial for his sake, and every instance of voluntary suffering in his cause, is an exercise and expression of faith in him, and relying on his promises, or trusting in him. Following Christ as his disciple, and cleaving to him, in hope of salvation by him, is the same with actually receiving him and trusting in him as a Saviour. The exercise of true humility, in self condemnation, and renouncing all self dependence, is implied in receiving Christ as our righteousness and strength. Actually forsaking sin in heart and life, is an actual acceptance of deliverance and freedom from sin: and therefore an actual acceptance of Christ as a Saviour from sin. And the practice of christian holiness, in every branch of it, is an actual acceptance of Christ, as our sanctification. Heartily engaging in the cause of Christ, forsaking all things for his sake, seeking the interest of his kingdom, as the first and most important object, is an exercise and expression of love and union of heart to him, and a cordial receiving him as the Son of God, and Saviour of men.

Therefore, if receiving Christ is the same with believing on him, or comes into the essence of saving faith; then all gospel holiness, as it has respect to Christ, and is a practical receiving him in his true character, is really the exercise of saving faith, and is all included in it.—This is that by which faith operates, in the proper exertions of it, and is made perfect. And we are hence led to see the meaning and propriety of the following words, as a concise description of evangelical faith and holiness. “As ye have therefore received Christ Jesus the Lord, so walk ye in him. And whatsoever ye do, in word or deed, do all in the name of the Lord Jesus.”

But a question may be suggested in the minds of some, from the foregoing account of saving faith, which it will be proper to answer, as this may serve to render the subject more clear and intelligible. It is as follows:

Question. If hope, love and repentance are saving faith, and if every christian grace, and all the branches of gospel holiness, are implied in faith, and really are faith, why are these distinguished, and called by these different names, in the scriptures? We find faith, hope, and love, mentioned and distinguished as different graces. And we often find a particular enumeration of the several christian graces, such as faith, love, hope, joy, humility, repentance, righteousness, goodness, godliness, meekness, patience, temperance, &c. If all these are faith, or included in it, why are they distinguished from it, as they seem to be?

Ans. 1. It must be evident to every one who will attend, that the various christian exercises, which are denoted by different names in scripture, and commonly called christian graces, are not in themselves so distinct and different as not to imply each other. To suppose them to be distinct, separate and independent one of another, is manifestly contrary to truth, and tends to confuse and mislead the mind in attending to subjects of this nature.

True grace, or christian holiness, is, in the nature of it, one and the same thing, though as it is exerted, and appears in various exercises, on different occasions, in different circumstances, and towards different objects, there is a diversity, or it puts on different forms, from which it is called by different names; while yet, in substance and essence, it is the same thing.

It is abundantly evident from scripture, that love is the whole of all christian grace. This is all that is required of men. In this the law is fulfilled and obeyed. Therefore, all christian holiness consists in this. It follows, that all christian graces are love in the various branches of it, exercised and expressed on various occasions, in different circumstances, and towards different objects.

The apostle Paul says, “All the law (meaning the second table of it) is fulfilled in one word, even in this, “Thou shalt love thy neighbour as thyself.” Yet he denominates the various exercises, in which men do, by this love, serve one another, by different names, such as goodness, mercy, gentleness, patience, meekness, long suffering, &c. In the same manner love to God, which is the whole that is required in the first table of the law, is called love, faith, trust in God, fear, hope, joy, repentance, humility, &c. according to the different views and circumstances in which this same love is exercised: All which, therefore, are the exercises of one and the same affection, and do involve and imply each other, and are in substance and essence the same.

The new creature, produced by the Spirit of God in regeneration, by which men are created in Christ Jesus unto good works, is that in which all christian holiness consists. This is the moral image of God; the divine nature communicated and implanted; or Christ formed in the soul. And this consists in a principle of true love. And all the exercises and obedience of a christian, through the course of a holy life, are the exertions and exercises of this love, this new creature. It is the same life and active nature, by which the christian lives, and acts in a holy manner, on all occasions: the new creature living and acting: As much so, as the various exercises of an animal are the same life, exerting itself and acting.

Unless we have this view of the grace or holiness of a christian, as it is exercised on all proper occasions, and towards different objects, and in manifold various circumstances, called love, faith, hope, repentance, &c. our thoughts on this subject will be attended with a degree of darkness and confusion.

Ans. 2. Notwithstanding christian holiness is one and the same thing in the nature and essence of it, and every branch of evangelical obedience is the exercise of the same principle and life; yet this same love or holiness, as it is exercised in different modes and forms, on various occasions, in peculiar circumstances, and with respect to different and opposite objects, may properly be distinguished by different names: Yea, this is convenient and necessary, in order to the most exact and clear communication of the ideas which are essential to the right understanding of this subject. In the course of a christian life, the same holy principle, the same in kind, nature and substance, exerts itself on various occasions, and puts on different modes, and appears in different forms, as it respects the different circumstances of the subject exercising himself, and the different and opposite objects, which are particularly regarded by the mind: And it is proper and necessary, in order to represent and express, in the best manner, this exercise in the different modes and forms of it, to call it by different names. And none can talk or write intelligibly on the subject any other way, without a perpetual, tedious circumlocution.

Right views and exercises of heart respecting God, considered as being what he is in himself, is love, considered in the general nature of it, as consisting primarily in disinterested benevolence, and comprehending all holy love. This is generally meant perhaps by love, when spoken of in scripture, in distinction from other graces, such as faith and hope, &c. and is the root and essence of all right exercises of the heart.

The love of a sinner towards God, whom he has offended, so far as it regards those objects which relate to his essence, exercises itself in justifying God in all his declarations and proceedings against the sinner; in confessing his sin with self-condemnation and abhorrence; in hating sin, and turning from it. And this is true repentance.

This same love, as it consists in believing in, realizing and relishing the true character of the invisible God and Saviour, as exhibited in divine revelation, is exercised in receiving and trusting in him as a wonderful, all-sufficient, excellent and glorious Saviour of sinners. And this is saving faith, as distinguished from repentance, hope, and love.

Love, considered as realizing and desiring the future good things, brought to light in the gospel, as the portion of the redeemed, and relying upon the divine declarations and promises, is hope, as distinguished from faith and love.

But it must be observed and remembered, that as faith, hope, repentance, &c. partake of the nature of love, and are really love diversified, with respect to the objects and operations of it; so they are included in each other, and where one is, there the others are, as comprehended in that. Yea, repentance, faith, hope, and every christian grace, may all be comprised in the same exercise of heart. Thus, faith and repentance cannot be separated, but imply each other, and come into the very same act of the mind, as a true sight and sense of the divine character, and of the nature of sin, are implied in both, and essential to each: And a turning from sin to Christ, is both repentance and saving faith.

Hence it is that, though there is this variety and distinction in the exercises of the new creature, which is the proper ground of their being called by distinct names; yet as what is called by these different names, is really involved in the same act of the mind, and one is implied in the other, they are often used to denote the whole, or the whole is often intended to be comprehended by one of these names. Thus love is often mentioned in the scriptures as intending the whole of christian holiness. And repentance is frequently put for the whole of active conversion: And the same is often denoted by faith, as has been observed and shown. And hope is used to express the whole of saving faith.

The whole of the foregoing, concerning the nature of saving faith, will lead to the following definition of it.

Saving faith is an understanding, cordial receiving the divine testimony concerning Jesus Christ, and the way of salvation by him; in which the heart accords and conforms to the gospel.

The following observations may serve to illustrate this definition; and farther explain and confirm what has been offered on this important subject:

I. The things, which the gospel contains, as peculiar to it, which relate to Jesus Christ, and redemption by him, and which are the objects about which christian holiness is chiefly exercised, are matters of pure revelation. The exhibition of them to us is by revelation only. And it is a revelation of spiritual, supernatural, mysterious and wonderful things, which, without such revelation, are wholly out of sight, altogether above our senses and reason, and out of the reach of any created faculties, as they depend entirely on the mere good pleasure of God. In this revelation alone are exhibited the person and character of Jesus Christ, an invisible, wonderful and mysterious person. And here we have our state revealed as it respects him, and his character and works, our need of him, and concern with him, as offering himself to us as an all sufficient Saviour. And the benefits offered by Christ, are deliverance from invisible eternal evil, and the bestowment of good things, which are invisible, wonderful, incomprehensible and future, belonging to the unseen world.

II. The gospel is not of the nature of a law exhibiting the sovereign authority and will of God, demanding of man what is his duty, which he is to perform and offer to him, being what he expects to receive of man, as the price of his favour: But it is of the nature of a testimony; a revelation not of works to be done by us, in order to a reward, and the price of it; but of what God has done for us; and an offer made to us, to be received by us. It is a revelation testifying to us God’s mysterious, wonderful mercy, wisdom and power, exercised in our behalf, making ample provision for the redemption of man, and offered to us, in order to a reception by us, answerable to such a revelation. It is a record and testimony which God has given of invisible, spiritual, supernatural good things, which are provided and suited to our circumstances and necessities, and freely offered to all who are willing to receive, as a free bounty, without money and without price. This leads to observe again,

III. This revelation presents man as altogether universally and remarkably dependent on God for salvation and happiness: Nothing could set this in a more visible, sensible, striking light, than the gospel does. This represents man as infinitely guilty and miserable, as wholly undone, helpless and lost, and altogether dependent on the Redeemer for that help and grace, of which he is, and ever will be, infinitely unworthy.

Now, in the view of these observations, it appears, that the leading and principal exercise and manifestation of -a right taste, or of the new creature, which consists in the concord or agreement of the heart with the divine truths exhibited in the gospel, is, in believing them, and acquiescing in them as true, and as really being just as they are reported by the word and testimony of God, And this, as has been shown, is not an act of intellect merely; but of the whole soul, in the exercise of a right taste and temper of mind, which is holiness, or the new creature.

And as this divine revelation, in which the things of the gospel are exhibited, is a testimony of good things provided by God, and freely offered to man, in order to his reception, that exercise of the heart, which is answerable to this testimony, and by which the heart accords with this revelation, and embraces it as true and good, consists in a proper and cordial reception of the good things therein offered, which is the same with receiving Christ, in which, as has been shewn, christian virtue or holiness consists. And this also has been shewn to be saving faith.

And as the gospel represents man as standing in infinite need of the good things therein brought to view, and offered, he being in himself altogether undone and helpless, in an infinitely wretched and dangerous state, that exercise of soul, which is answerable to this view of the case, by which it consents to this revelation and testimony, is a renouncing all self-dependence, and looking to and trusting in Christ alone for righteousness and strength, and complete redemption. And this also is saving faith.

Saving faith is the proper, active union of the soul to Jesus Christ, as he is revealed in the gospel. But such union with Christ consists in the actual agreement of the heart with Christ, and suiting and adapting itself to him and redemption by him, or actively receiving and embracing the testimony given concerning him, in exercises conformable to this revelation, as a revelation of invisible things, which are supernatural and wonderful, altogether beyond the notice of our senses, and above our reason and comprehension; a revelation of an invisible, wonderful, divine Saviour, and his supernatural miraculous works of power and grace, and as one who was dead, and yet is alive, and lives forever: a revelation not of a law or command, as an expression of the authority of God, demanding something of us which we should render to him, as the price of his favour; but a revelation of his sufficiency for us; his wonderful grace and mercy to us, needy, helpless creatures, infinitely unworthy and guilty; a revelation of a way of salvation consisting in deliverance from infinite invisible evil, and the possession of good things which are unseen, spiritual, incomprehensible, future and eternal; which are all freely offered to him who will receive them, however unworthy and ill deserving he be. When the soul actively conforms in its views and exercises to such a revelation and testimony as this, and acquiesces in the truths and objects revealed, as certain realities, excellent and divine, it does actively unite itself to Jesus Christ; and in this active union to him consists. And that act, and that course of exercises of the heart, which are proper and suitable to such an exhibition as this, to a revelation by God of such things, may most properly be called believing, receiving, seeking, looking, trusting, or in one word, faith. It may be presumed that no word can be found which so properly and fully expresses those views and exercises of the mind, by which it actively unites itself to Christ, as he is revealed in the gospel, as the word faith, according to the proper meaning of the word in the original, as it was used when the New Testament was written; or according to the meaning and general use of the word, faith.

The revelation which God first made to innocent man, was a law, or covenant of works, expressing his will and authority in requiring of them supreme and perfect respect and love, which they must render to him, as the price of his favour, and which he would reward with eternal life; and the least neglect of duty required, he threatened with his awful displeasure. This is properly called a law, or covenant of works; and compliance with such a revelation and command consists in works, working in order to a reward. These are “the works of the law.”

The revelation made in the gospel, which is the exhibition of a covenant of grace to guilty man, is exceedingly diverse, in many respects, from the other. This is not a manifestation of the authority of God as lawgiver, demanding obedience as a worthiness to recommend to his favour and rewards; but the revelation of a Saviour for lost man; the unspeakable free gift of God, as a remedy suited to his necessities; the offer of free undeserved mercy and glorious grace, through a worthy Mediator; and every one is invited to partake in this wonderful glorious provision, however unworthy and guilty. Here then no virtue or moral goodness is, or can be given, as a price of the salvation exhibited and offered; but all the virtue and holiness that can be exercised in this case, consists in believing and receiving the things exhibited and offered, or acquiescing in them as real and excellent. And this, as it is opposed to obedience or works, as a worthiness to recommend to favour and a reward, is more properly called faith.

The apostle Paul makes this distinction, as a very important one. He calls the gospel the law of faith, by which he distinguishes it from the first covenant, and sets it in opposition to it, which he calls the law of works. “Where is boasting then?—It is excluded. By what law? of works? Nay, by the law of faith.” The gospel, or covenant of grace, is the law of faith. It is a revelation and testimony, a proper conformity to which, puts on that peculiar form, which is best denominated by calling it faith, in distinction from the obedience required by the law of works. He sets this in the same light in the following words. “Received ye the spirit by the works of the law, or by the hearing of faith?” Here he sets the covenant, or law of works, in opposition to the hearing of faith, or the report or revelation of the gospel or covenant of grace. The former requires works, perfect works, as the price of a reward: The latter brings and offers all good to him who will receive it, or which is the same, to him who believeth. In this same view he puts faith in opposition to the works of the law, or obedience to a covenant of works, in the following words, “Because they sought it not by faith, but as it were by the works of the law.” To seek righteousness, as it were by the works of the law, is to do works, or attempt acts of obedience to law, with a view to offer this as their righteousness, and worthiness, to recommend themselves hereby to acceptance and favour with God. To seek righteousness by faith, is to receive and trust in the atonement and righteousness of the Mediator, or cordially to embrace the gospel, which is evangelical obedience, and as much a work, and exercise of gospel holiness, as any obedience to the gospel whatever, and is the obedience of faith, as has been proved.

From the foregoing, the following question may arise in the minds of some.

Question. The apostle Paul says, men are not justified by works: But if saving faith implies works, and cannot be distinguished from evangelical obedience, and men are justified by faith; they are really justified by works, or evangelical obedience. Is not there an inconsistency in this? And why is not evangelical holiness, a righteousness which recommends him who has it, to the favour of God, as a moral worthiness, and a ground of boasting?

Answer. What has been already said, is a full answer to the first part of this question; and it is presumed every one who has understood it, will see the question to be wholly without ground. By the works and deeds of the law, is meant obedience to law as a covenant of works, in order to obtain the righteousness of the law, to be thereby recommended to the favour of God, as has been observed and shewn. This the apostle opposes to faith, but does not oppose evangelical holiness to faith, but considers these as implying each other; which gospel obedience, is not offered as a righteousness to recommend; but consists in renouncing all worthiness or claim to any favour, and receiving pardon and salvation as a free gift, to an infinitely unworthy and ill deserving sinner. This point, and the latter part of the question, will be more particularly considered in the next section.

IMPROVEMENT.

I. From the above description of saving faith, taken from the holy scripture, we learn that what has been called saving faith by some, is not so.

1. Saving faith does not consist in a person’s believing that his sins are forgiven, that Jesus Christ died for him, and he shall be saved, and the like. A person may have a strong and most confident persuasion of this, without any good reason for it, and all may be gross delusion. No one can have any ground for such a belief, until he has exercised saving faith, and has evidence that he does believe in Christ, repent, &c. for none but such are pardoned, or can have any evidence that they shall be saved. Men must first repent and believe in Christ, in order to pardon, and a title to salvation, and therefore they cannot know or have any evidence that they are forgiven and shall be saved, until they have exercised saving faith. To believe they shall be saved, from any other supposed evidence, is mere delusion, and contrary to the express declaration of scripture. Indeed, a person’s faith, which consists in true taste and discerning, and a cordial embracing the gospel, may be so strong and sensible, as to be attended with a consciousness and assurance that he does believe with a saving faith; and consequently that he is pardoned, and shall be saved. But saving faith does not consist in this belief and assurance; but must first exist in the mind, as the proper ground of such consciousness and assurance. Therefore, the former may, and often, if not commonly, does take place, without the latter.

2. A mere speculative belief of the truth, not including any exercise of heart, is not saving faith. This, it is presumed, has been abundantly proved from scripture.

3. Saving faith does not consist in that belief, which includes works of the law, done in order to recommend persons to the divine favour, on account of their moral worth and excellence. This is the faith for which Arminians have pled. They say, true faith implies good works: But by good works they evidently mean, what the apostle Paul means by the works of the law, done as the price of the favour of God; and not evangelical obedience, which stands opposed to the former, as it has been described above. Their faith and their works are wholly antichristian; and therefore opposed to true evangelical saving faith.

4. That is not saving faith which can be separated, even in theory, from good works, and evangelical obedience. This has been abundantly proved from scripture in this section. It has been too common for those who describe faith as implying exercise of heart, even a cordial reception of Christ, yet to speak of good works and gospel holiness and obedience, as the fruit and effect, of which saving faith is the cause, and as if they were two distinct things. It is not agreeable to scripture to make such a distinction. It is inconsistent with their own definition of faith, and contrary to the truth; and therefore of a bad tendency.

5. That is not saving faith which precedes regeneration, and the new heart. Some have supposed that the impenitent, unrenewed person believes, and by this faith, his heart is renewed, and becomes penitent and obedient. This is contrary to scripture and all reason, which has been made evident. Faith implies a right disposition of heart, and therefore does not precede it and produce it. No person, but a regenerate one, has saving faith.

II. The view we have had of saving faith serves to show why it is represented in scripture as a duty; and men are commanded to believe on Jesus Christ: And why unbelief is represented as wholly inexcusable, and a great sin.