Nature of Faith -- The predominating sense in which the term faith is used throughout the scriptures is that of full confidence and trust in the being, purposes, and words of God. Such trust, if implicit, will remove all doubt concerning things accomplished or promised of God, even though such things be not apparent to or explicable by the ordinary senses of mortality; hence arises the definition of faith given by Paul: "Now faith is the substance [i.e., confidence, or assurance] of things hoped for, the evidence [i.e., the demonstration or proof] of things not seen."* It is plain that such a feeling of trust may exist in different persons in varying degrees; indeed, faith may manifest itself from the incipient state which is little more than feeble belief, scarcely free from hesitation and fear, to the strength of abiding confidence that sets doubt and sophistry at defiance.

Belief, Faith, and Knowledge -- The terms faith and belief are sometimes regarded as synonyms; nevertheless each of them has a specific meaning in our language, although in earlier usage there was little distinction between them, and therefore the words are used interchangeably in many scriptural passages. Belief, in one of its accepted senses, may consist in a merely intellectual assent, while faith implies such confidence and conviction as will impel to action. Dictionary authority justifies us in drawing a distinction between the two, according to present usage in English; and this authority defines belief as a mental assent to the truth or actuality of anything, excluding, however, the moral element of responsibility through such assent, which responsibility is included by faith. Belief is in a sense passive, an agreement or acceptance only; faith is active and positive, embracing such reliance and confidence as will lead to works. Faith in Christ comprises belief in Him, combined with trust in Him. One cannot have faith without belief; yet he may believe and still lack faith. Faith is vivified, vitalized, living belief.

The mere possession of knowledge gives no assurance of benefit therefrom. It is said that during an epidemic of cholera in a great city, a scientific man proved to his own satisfaction, by chemical and microscopic tests, that the water supply was infected, and that through it contagion was being spread. He proclaimed the fact throughout the city, and warned all against the use of unboiled water. Many of the people, although incapable of comprehending his methods of investigation, far less of repeating such for themselves, had faith in his warning words, followed his instructions, and escaped the death to which their careless and unbelieving fellows succumbed. Their faith was a saving one. To the man himself, the truth by which so many lives had been spared was a matter of knowledge. He had actually perceived, under the microscope, proof of the existence of death-dealing germs in the water; he had demonstrated their virulence; he knew of what he spoke. Nevertheless, in a moment of forgetfulness he drank of the unsterilized water, and soon thereafter died, a victim to the plague. His knowledge did not save him, convincing though it was; yet others, whose reliance was only that of confidence or faith in the truth that he declared, escaped the threatening destruction. He had knowledge; but, was he wise? Knowledge is to wisdom what belief is to faith, one an abstract principle, the other a living application. Not possession merely, but the proper use of knowledge constitutes wisdom.

Let us take another illustration: Astronomers tell us that the earth is of a kind with certain of the stars; that it is one of a family of planets which revolve about the sun in concentric orbits; and that some of those planets are many times the size of our globe. We may not be skilled in astronomical methods of observation and calculation, and may therefore be unable to test the truth of these statements for ourselves; but we find such a mass of evidence resulting from the united testimony of those in whose skill as scientific workers we have confidence that the conclusions are accepted by us as proved.

The foundation of faith in God, then, is a sincere belief in or knowledge of Him as sustained by evidence and testimony.

Faith a Principle of Power -- In its broad sense, faith -- the assurance of things for which we hope, and the evidence of things not discernible through our senses -- -is the motive principle that impels men to resolve and to act. Without its exercise, we would make no exertion the results of which are future; without faith that he may gather in the autumn, man would not plant in the spring; neither would he essay to build, did he not have confidence that he would finish the structure and enjoy its use; had the student no faith in the possibility of successfully following his studies he would not enter upon his courses. Faith thus becomes to us the foundation of hope, from which spring our aspirations, ambitions, and confidences for the future. Remove man's faith in the possibility of any desired success, and you rob him of the incentive to strive. He would not stretch forth his hand to seize did he not believe in the possibility of securing that for which he reaches. This principle becomes therefore the impelling force by which men struggle for excellence, ofttimes enduring vicissitudes and suffering that they may achieve their purposes. Faith is the secret of ambition, the soul of heroism, the motive power of effort.

But, it may be argued that faith of itself is not a source of power; that its effect is due to an external interposition of divine aid, which faith merely invokes; and the skeptic may add that an omniscient God, if loving and kind, would act independently and give without waiting to be invoked through faith or prayer. A sufficient answer is found in the abundant proof furnished by scripture, that the Almighty operates in accordance with law, and that arbitrary and capricious action is foreign to His nature. Howsoever the laws of heaven may have been formulated, the application of their beneficent provisions to humanity is dependent on the faith and obedience of the mortal subjects.

Faith Essential to Salvation -- Inasmuch as salvation is attainable only through the mediation and atonement of Christ, and since this is made applicable to individual sin in the measure of obedience to the laws of righteousness, faith in Jesus Christ is indispensable to salvation. But no one can effectively believe in Jesus Christ and at the same time doubt the existence of either the Father or the Holy Ghost; therefore faith in the entire Godhead is essential to salvation. Paul declares that without faith it is impossible to please God, "for he that cometh to God must believe that he is, and that he is a rewarder of them that diligently seek him."* The scriptures abound in assurances of salvation to those who exercise faith in God, and obey the requirements which that faith makes plain. Christ's words on the matter are conclusive: "He that believeth and is baptized shall be saved; but he that believeth not shall be damned."* And again: "He that believeth on the Son hath everlasting life; and he that believeth not the Son shall not see life, but the wrath of God abideth on him."* Similar doctrines did His apostles teach after His death throughout all the days of their ministry.* A natural result of implicit faith in the Godhead will be a growing confidence in the scriptures as containing the word of God, and in the words and works of His authorized servants who speak as His living oracles.

Faith and Works -- Faith in a passive sense, that is, as mere belief in the more superficial sense of the term, is inefficient as a means of salvation. This truth was clearly set forth both by Christ and the apostles, and the vigor with which it was declared may be an indication of the early development of a most pernicious doctrine -- that of justification by belief alone. The Savior taught that works were essential to the validity of profession and the efficacy of faith. Mark his words: "Not every one that saith unto me, Lord, Lord, shall enter into the kingdom of heaven; but he that doeth the will of my Father which is in heaven."* "He that hath my commandments, and keepeth them, he it is that loveth me: and he that loveth me shall be loved of my Father, and I will love him, and will manifest myself to him."* The exposition by James is particularly explicit: "What doth it profit, my brethren, though a man say he hath faith, and have not works? Can faith save him? If a brother or sister be naked, and destitute of daily food, And one of you say unto them, Depart in peace, be ye warmed and filled; notwithstanding ye give them not those things which are needful to the body; what doth it profit? Even so faith, if it hath not works, is dead, being alone. Yea, a man may say, Thou hast faith, and I have works: shew me thy faith without thy works, and I will shew thee my faith by my works."* And to this may be added the words of John: "And hereby we do know that we know him, if we keep his commandments. He that saith, I know him, and keepeth not his commandments, is a liar, and the truth is not in him. But whoso keepeth his word, in him verily is the love of God perfected: hereby know we that we are in him."*