Basic HTML Version
484
the exclusion of moral and spiritual truths; nor that it is based on the testimony of history, for it
may have reference to contemporaneous facts or events, John 3:2. It is rather expressive of the
idea that this faith accepts the truths of Scripture as one might accept a history in which one is
not personally interested. This faith may be the result of tradition, of education, of public
opinion, of an insight into the moral grandeur of Scripture, and so on, accompanied with the
general operations of the Holy Spirit. It may be very orthodox and Scriptural, but is not rooted
in the heart, Matt. 7:26; Acts 26:27,28; Jas. 2:19. It is a fides humana, and not a fides divina.
b. Miraculous faith.
The so-called miraculous faith is a persuasion wrought in the mind of a
person that a miracle will be performed by him or in his behalf. God can give a person a work to
do that transcends his natural powers and enable him to do it. Every attempt to perform a work
of that kind requires faith. This is very clear in cases in which man appears merely as the
instrument of God or as the one who announces that God will work a miracle, for such a man
must have full confidence that God will not put him to shame. In the last analysis God only
works miracles, though He may do it through human instrumentality. This is faith of miracles in
the active sense, Matt. 17:20; Mark 16:17,18. It is not necessarily, but may be, accompanied
with saving faith. The faith of miracles may also be passive, namely, the persuasion that God
will work a miracle in one’s behalf. It, too, may or may not be accompanied with saving faith,
Matt. 8:10-13; John 11:22 (comp. verses 25-27); 11:40; Acts 14:9. The question is often raised,
whether such a faith has a legitimate place in the life of man to-day. Roman Catholics answer
this question affirmatively, while Protestants are inclined to give a negative answer. They point
out that there is no Scriptural basis for such a faith, but do not deny that miracles may still
occur. God is entirely sovereign also in this respect, and the Word of God leads us to expect
another cycle of miracles in the future.
c. Temporal faith.
This is a persuasion of the truths of religion which is accompanied with some
promptings of the conscience and a stirring of the affections, but is not rooted in a regenerate
heart. The name is derived from Matt. 13:20,21. It is called a temporary faith, because it is not
permanent and fails to maintain itself in days of trial and persecution. This does not mean that
it may not last as long as life lasts. It is quite possible that it will perish only at death, but then it
surely ceases. This faith is sometimes called a hypocritical faith, but that is not entirely correct,
for it does not necessarily involve conscious hypocrisy. They who possess this faith usually
believe that they have the true faith. It might better be called an imaginary faith, seemingly
genuine, but evanescent in character. It differs from historical faith in the personal interest it
shows in the truth and in the reaction of the feelings upon it. Great difficulty may be
experienced in attempting to distinguish it from true saving faith. Christ says of the one who so
believes: “He hath no root in himself,” Matt. 13:21. It is a faith that does not spring from the
root implanted in regeneration, and therefore is not an expression of the new life that is