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Chapter 14 of Saving Faith. I'll read the three paragraphs and then we'll have a look at its content. 

The grace of faith, whereby the elect are enabled to believe to the saving of their souls, is the work of the Spirit of Christ in their hearts, and is ordinarily wrought by the ministry of the Word, by which also, and by the administration of baptism and the Lord's Supper, prayer, and other means appointed of God, it is increased and strengthened. By this faith, the Christian believeth to be true whatsoever is revealed in the word for the authority of God himself, and also apprehendeth an excellency therein above all other writings and all things in the world, as it bears forth the glory of God in his attributes, the excellency of Christ in his nature and offices, and the power and fullness of the Holy Spirit in his workings and operations. 

and so is enabled to cast his soul upon the truth thus believed, and also acteth differently upon that which each particular passage thereof containeth, yielding obedience to the commands, trembling at the threatenings, and embracing the promises of God for this life and that which is to come. But the principal acts of saving faith have immediate relation to Christ, accepting, receiving, and resting upon him alone for justification, sanctification, and eternal life by virtue of the covenant of grace. 

This faith, although it be different in degrees and may be weak or strong, Yet it is, in the least, degree of it different in the kind or nature of it, as is all other saving grace, from the faith and common grace of temporary believers. And therefore, though it be many times assailed and weakened, yet it gets the victory growing up in many to the attainment of a full assurance through Christ, who is both the author and finisher of our faith. Amen. 

So a good three paragraphs on the doctrine of saving faith. Remember that we've been working through the doctrines of salvation. Going back to chapter 10 where we started to look, where we looked at effectual calling, regeneration, the fact that God by his grace makes us alive in Christ Jesus, that we looked at justification, that legal declaration of God whereby the ungodly are justified by the Lord Jesus Christ by virtue of his active obedience unto the whole law, passive obedience in his death, that Christ is our whole and sole righteousness. 

We have looked at adoption, the fact that those who are justified, God adopts and gives them the liberties and privileges of the children of God, that we are the adopted sons and daughters of God. Last time we looked at sanctification, the fact that we are in effectual calling, initially sanctified and set aside and consecrated unto God by virtue of the work of Christ, and then we are further sanctified by His Word and Spirit dwelling in us. And now we come to the doctrine of saving faith. 

So essentially answering the question, what is faith? What is it? What does it look like? Where does it come from? What does faith rest upon? And all of those wonderful things. So we'll look simply at three things this morning from each of the three paragraphs. First, the nature of saving faith. Second, the object of saving faith. And then thirdly, the variety and degree of saving faith. 

Just by way of introduction before we get there, just remind ourselves of the two types of faith. You've heard this before, that there is the faith, that is the act of believing, and there is faith, which is the content believed. So we could say that subjective act of believing, and then the stuff that is believed, the stuff that is believed in. So the chapter that we're looking at, chapter 14, is primarily about that first one, the fact of believing. What is faith? What is believing? But it also does contain within it the fact that that faith believes in something. There is something that is believed in, there is something that our faith rests upon.

The Westminster Shorter Catechism defines faith this way, faith in Jesus Christ is a saving grace whereby we receive and rest upon him alone for salvation as he is offered to us in the gospel. And that's a good concise definition of what we're looking at here in chapter 14.

We have seen saving faith previously in the confession. In chapter one, it talks about the fact that the word of God, the scriptures, the doctrine of the holy scriptures, it's intimately linked to saving faith. Paragraphs one, two, five, nine, 10, 11, 12. all of them, talk about the fact that faith is linked to the word of the living God, that the word of God is given so that a multitude of sinners from every tribe and tongue and people and nation would be brought forth by God and by that same word to believe in the Lord Jesus Christ, the Son of the Father's love. And so chapter one introduces us to saving faith.

Turn to just turn to paragraph 3 of chapter 3 excuse me chapter 3 paragraph 6. And this will this will lead us into the first thing we'll see under our first point this morning that. Faith is a gift of God who has foreordained all the means unto salvation. Notice in chapter three, paragraph six, as God hath appointed the elect unto glory, so he hath, by the eternal and most free purpose of his will, foreordained all the means thereunto. Wherefore, they who are elected, being fallen in Adam, are redeemed by Christ, are effectually called unto faith in Christ. by his spirit working in due season are justified, adopted, sanctified, and kept by his power through faith unto salvation. Neither are any other redeemed by Christ or effectually called justified, adopted, sanctified, and saved but the elect only."

So we see there that the two things that Paragraph 1 of our chapter today speak to the two things that are there are first, effectually called unto faith in Christ and then kept by his power through faith. There's this faith is served and fed, or there's an inception to faith and there's an increase in faith. And we'll look at that now as we move to the content of chapter 14 of saving faith.

First, the nature of saving faith. So back in chapter 14, look what we see here regarding the nature of saving faith. An answer to the question, what is saving faith really? And first we see its foundational source. Notice these first sets of clauses. The grace of faith, whereby the elect are enabled to believe to the saving of their souls, is the work of the Spirit of Christ in their hearts. So the foundational source of saving faith is that it comes from above. It is divine in its origin. Man does not have faith by nature, and we'll see that in a moment. Man does not have the ability to believe on the Lord Jesus Christ in a state of original sin where he is wholly defiled in all the parts and faculties of soul and body. And so we see here the foundational source, and we see it first in that it is the grace of faith. It's the grace of faith. It is a divine gift bestowed upon sinners from above, the grace of faith. We could think of Ephesians chapter two here and maybe specifically, well, the whole chapter from verse four all the way through to verse 10, middle of the chapter. but specifically verses eight to 10. We're saved by grace through faith and that not of ourselves, it is the gift of God, not of works lest anyone should boast. It's a grace that is given by God and we should say here that it's not a grace, if we could say arbitrarily speaking, it's not just that God bestows grace outside of some sort of blessed objective reality.

Jim Renahan speaks this way, it is a grace, this is Dr. Jim Renahan, a mediatorial blessing purchased by Jesus Christ in his life, death, resurrection, and ascension. When we speak about a grace given, or when the language here is the grace of faith, This grace given by God is grounded in the blessed and perfect work of Jesus Christ. Again, purchased by Jesus Christ in his life, death, resurrection, and ascension.

In fact, turn with me back to chapter eight. And paragraph eight, just to see here that the grace of faith, remember that grace is divine in origin, the grace of faith is a grace that is purchased by the mediatorial work of Jesus Christ. This is 8.8. To all those for whom Christ hath obtained eternal redemption, he doth certainly and effectually apply and communicate the same. He wins the grace, and he applies and communicates those same graces, making intercession for them, uniting them to himself by his spirit, revealing unto them in and by the word the mystery of salvation, notice, linking it to the doctrine of faith, persuading them to believe and obey, governing their hearts by his word and spirit, and overcoming all their enemies by his almighty power and wisdom. in such manner and ways as are most consonant to his wonderful and unsearchable dispensation, and all of free and absolute grace without any condition foreseen in them to procure it."

A lot of language, a lot of Bible there, a lot of theology, but simply the blessed reality that Christ has purchased for us the grace of faith. By his power and by his spirit and word, he persuades us to believe in him. So the grace, of faith. It is a grace. And notice the language here, secondly, with regards to its foundational source, that it is divine in origin, that it's by divine power that we're made to believe. We see this next clause, whereby the elect are enabled to believe to the saving of their souls.

You can turn with me to a few places in the Holy Scriptures here. Let's first maybe remind ourselves, just going to Ephesians 1, of what we just talked about with regards to the grace of faith being that which is purchased by Christ. In Ephesians 1, a very familiar verse for us here at Free Grace Baptist Church. Ephesians 1.3, blessed be the God and Father of our Lord Jesus Christ who has blessed us with every spiritual blessing in the heavenly places in Christ. You can see the link there between the graces that we enjoy as believers and the work of the Lord Jesus Christ, all of the spiritual blessings that we have, that we enjoy as believers, faith, hope, love, the fear of God, all of the blessings of salvation, these are all in the heavenly places in Christ.

To the point of enabling them to believe, you can turn with me to the book of Romans first. Romans eight. So the grace of faith, remember the language, whereby the elect are enabled to believe to the saving of their souls. Notice in Romans 8, 7. because the carnal mind is enmity against God, for it is not subject to the law of God, nor indeed can be, so then those who are in the flesh cannot please God. This is on sort of the negative side of things, stating that faith is not natural to man, it must be a grace, it must be that we are enabled to believe by God.

Again, the carnal mind is enmity against God, it is not subject to the law of God, a reality, and then the inability, nor indeed can be. And then again, not again in Romans, but in 1 Corinthians 2, In 1 Corinthians 2, a passage very often joined with the previous one in discussions on, first, total inability, a reality for every sinner outside of grace, but to set up the blessed reality that it is by divine favor and grace that we're brought forth to believe in Christ.

Notice in 1 Corinthians 2 at verse 14, but the natural man does not receive the things of the Spirit of God, for they are foolishness to him, nor can he know them because they are spiritually discerned. Two bits of language there that speak to the inability of the natural man. First, he does not receive, and secondly, nor can he know. And so something must happen from above in order that the sinner may believe in the Lord Jesus Christ.

And that's that blessed reality that Christ himself speaks of. Unless you are born again, you cannot see the kingdom of God. but the one who believes in me shall see life. And so the gift is from above, the foundational source of saving faith is that it comes from God. And we also see here a third testimony to that in chapter 14, paragraph one, in this third clause, is the work, saving faith, that enabling to believe, is the work of the Spirit of Christ in their hearts.

So it's this wonderful link between the earthly work of Christ and then now the heavenly work, if you will, from above. He came into this lower world, sinners to save, and he did so through his perfect life, his perfect death, the resurrection as the vindication of that work and the demonstration of divine power, the ascension to the right hand of God, and then now the spirit of Christ, Christ sends forth his spirit and working with the word that we'll look at next, brings forth dead sinners to life.

The Christ who worked perfectly unto death, who had that obedience unto cross death vocation in this lower world, now at the right hand of the Father, mediates and pours forth that grace into the hearts of the elect, the grace of faith.

Secondly, we see here its foundational instrument. So this is still under the nature of saving faith, its foundational instrument. Notice the language here. So the grace of faith, whereby the elect are enabled to believe to the saving of their souls, is the work of the Spirit of Christ in their hearts, and thou notice, and is ordinarily wrought by the ministry of the word.

So it's foundational instrument, it's the word of the living God. God, who works by grace, by virtue of the redemptive work of Christ, brings forth those sinners from deadness to life by virtue of the proclamation of the word. And it's interesting language, ordinarily wrought by the ministry of the word. There's something, a few important things to note here. One is that by ordinarily here, we ought not to think just common or simple or not special or something like that. As if to be opposed to extraordinary. in a way. The ordinarily here doesn't mean just simply common or insignificant. We ought to see first in this word here the ordaining of God. God has ordained the ordinary means, the ordained means, the appointed means of the word, as that which brings forth sinners from deadness to life, the instrument that the Spirit uses, that the Spirit of Christ uses. So it's the ordained or appointed means.

We also ought to see in the Word a particular ordained structure or appointed context within which that takes place, and it is in the ministry of the church, ordinarily wrought by the ministry of the Word.

John Owen puts it this way. Every believer may, in the due use of the means appointed of God for that end, attain unto such a full assurance of understanding in the truth, or all that the knowledge of the mind and will of God revealed in the scripture, which is sufficient to direct him in the life, to deliver him from the dangers of ignorance, darkness, and error, and to conduct him into blessedness.

So there's this reality of the appointment of God unto the end of faith, the use of the means appointed of God. So when we read this clause, historically it has to do with the divinely appointed means whereby God has established the giving of faith, the gifting of faith, the context within which he does this, and it is within the context of the preaching of the word in the church of God.

That doesn't mean, though, that there aren't, we could say, extraordinary means or those things that fall outside of The ministry of the church, because it could be the case, and it has been the case, that someone is reading their Bible at home, listening to a sermon at home, and God saves them there. That is true, it happens, it's glorious, and that's, of course, perfectly fine.

The ordinarily... I'm going to stop saying that because I don't know how to say it. The means appointed by God, the structure that God has used and employed and ordained for the giving of faith is largely within the context of the church of the living Christ.

The foundational instrument, though, here, let's emphasize or put a point of emphasis on that. It is the Word of God. So Christ, the Spirit of Christ, Christ in His ascended glory, by the Spirit, uses the Word to bring forth sinners to life in Christ.

And we see this in the Holy Scriptures in a number of places, both in narrative contexts with summary reports, like in the Book of Acts. If we consider, for example, the ministry of the Apostle Paul in Antioch in Pisidia, he's preaching there to both Jew and Gentile. The Jews at large reject him, but the Gentiles want him to preach. They want to hear the word of the living Christ proclaimed, Paul preaches the word and we see a summary report there that everyone appointed to eternal life believed.

And so it's that instrument of the word joined by the power of God that brings forth dead sinners to life and bestows this grace of faith. We see theological statements such as James, in James chapter one, of his own will, so of God's own will, of his own will, he brought us forth by the word of truth, the foundational instrument.

So there's a two-fold reality, the power and the means. the divine foundation, the divine source, and the foundational means, the word of God. We also see this in 1 Peter, 1 Peter chapter two, where we read that we have been born again, not of corruptible seed, but incorruptible, through the Word of God, which lives and abides forever. So this incorruptible seed, the Spirit of Christ in our hearts, through the Word of God, which lives and abides forever. So that two-fold reality, the divine source and the instrument, which is the Word of God. 

Notice as well, thirdly, under the nature of saving faith, we see its fortifying elements. Faith's fortifying elements. We ought to maybe just pause before we look at that just for a moment. With the reality that faith comes by hearing and hearing by the word of God, Romans 10, another verse that speaks to what we just spoke about, we ought to be in prayer often and always for the ministry of the word. 

Because that's the appointed means that God has given for the bringing forth of sinners to life in Christ. So in the context of our own church, pray for the ministry of the word here. Outside of these four walls, other churches, that the word would be proclaimed with power and with great conviction. missionaries, praying for missionaries throughout the world, that through their work and through the preaching of the word, many would come to a knowledge of Christ. So this is something that we ought to be in prayer for. 

Thirdly, the fortifying elements of saving faith. So saving faith is given by God through the means of the word proclaimed. And then it's further strengthened, it's fortified. Notice the language here, by which also, that's a clause referring back to the ministry of the word. So the word also does what is about to follow. By which also, and by the administration of baptism and the Lord's Supper, prayer, and other means appointed of God, it is increased and strengthened. 

So God gives us the gift of faith, and then he increases us, he strengthens us in that same faith that is his gift. And these means, there are these other means that are given in addition to the word, whereby our faith is fortified, and we see them here. Baptism, the Lord's Supper, prayer, and then this capturing clause, other means appointed of God, and we'll see probably what that means here in a moment. 

But first off, our faith is fortified. Isn't that a wonderful thing just to simply reflect on? God gives us this gift and he nurtures this gift. It's the same ascended Christ who sent the spirit to make us alive in him, who also gives us the spirit that we might grow in him, that we might increase in that faith, that we might grow in it. And it's not by some sort of, you know, it's not some sort of weird, mystical, ethereal, neo-modern spiritual way that we grow in faith, it's with practical means. It's the ministry of the word, remember the by which also clause, how is this faith given to us strengthened? Through the ordinary means of the ministry of the word in the context of the church, and then baptism, Lord's Supper, prayer, and other means. 

So God, and I think we see an example here with regards to the first, the giving of faith, and secondly, the strengthening of faith in the context of the life of the disciples. If we could think, if we could kind of go forward in time and then back in time. But if we look at the case of Lydia in Acts 16, and the fact that the eyes of faith are given to her. You know, God opened up her heart to receive the things spoken by the Apostle Paul. That's this by spirit and word giving of the gift of faith to Lydia. But there's also this illumination that we see in the life of the disciples in Luke 14, where they grow in their faith. They were of little faith prior to Christ coming to them post-resurrection, and then in Luke 24, he opens their understanding that they might understand the scriptures. He opens up their minds. So there's this opening up of the mind of Lydia, We could just say initially the opening up of the mind of the believer by the grace of faith, the bestowal of grace initially, but then by the same grace we're strengthened and our minds are open. We grow in the grace and in the knowledge of Jesus Christ.

And notice that these elements of baptism, The Lord's Supper, prayer, and other means are means of grace by which we are strengthened and nourished in our faith. These are things that fortify us in our faith.

You can turn with me to 29.1 for a moment. That's the chapter on baptism. So let's just look first at baptism and how that fortifies. Chapter 29 and paragraph one. Baptism is an ordinance of the New Testament ordained by Jesus Christ, notice the language here, to be unto the party baptized, a sign of his fellowship with him in his death and resurrection, of his being engrafted into him, of remission of sins, and of his giving up unto God through Jesus Christ to live and walk in newness of life.

So how does the doctrine of baptism, or how does baptism itself, administered, how does that increase and strengthen faith? Well, isn't it a glorious thing to reflect upon the fact, as one baptized, that we have fellowship with him in his death and resurrection. Not that it didn't obtain in other areas of the church, but in the early church, there would often be a call to remember your baptism. in the context of preaching. They're surrounded by, for example, by heretics denying the Trinity and denying the deity and humanity of Jesus Christ. And they would say things like, remember your baptism and remember into whom you were baptized.

As we're walking this walk of faith, remember that we were baptized in the name of the Father and of the Son and of the Holy Ghost. It is a strengthening of our faith to look, well, at the time of baptism to be sure, but also as we are called to and have mind to reflect upon our baptisms. that we were baptized into the name of the triune God, Father, Son, and Holy Spirit. That ordinance itself was ordained by the one into whom we were baptized in union with him, and the one who by his death, resurrection, death, burial, resurrection, and ascension, we believe in, in that we are united to him in that death, burial, and resurrection.

And so baptism is a wonderful thing, not only the time at which we were baptized, but in reflecting upon that fact, that we are in fellowship with Christ in his death and resurrection, that we're engrafted into him, that we have from him received the remission of sins, and that by that grace we give up unto God through Christ to live and walk in newness of life.

As well, the Lord's Supper, turn with me to chapter 30, the next page, depending on which copy you have. Chapter 30, first paragraph one. The supper of the Lord Jesus was instituted by him the same night wherein he was betrayed to be observed in his churches unto the end of the world for the perpetual remembrance and showing forth the sacrifice in his death. Confirmation of the faith of believers in all the benefits thereof, their spiritual nourishment and growth in him, their further engagement in and to all duties which they owe to him and to be a bond and pledge of their communion with him and with each other. shouldn't we then come to the table of the Lord? What a glorious thing the Lord's Supper is, and what a thing. to not avoid. It's something that is for the confirmation of the faith of believers in all the benefits of Christ's life, death, and resurrection. It's for our spiritual nourishment, our increase, or our growth in Him. And as well, It's a horizontal bond and pledge to one another in our communion with Him. 

We do a disservice to God and a disservice to each other when we forsake the Lord's table. It's something that is absolutely vital. It is a means ordained by God whereby our faith is strengthened, it's increased, and it is fortified. 

As well, prayer. The confession of faith, if we find our way back to chapter 14, also highlights prayer as a means of the strengthening of our faith, never to neglect as well. And this is both our own prayer, but also when the man at the front or when someone is praying in a prayer meeting, We are to enter into that prayer. It's not a time to check out. It's a time to be attentively in that prayer with the person. 

When we read in the book of Acts, they all prayed with one accord. It's not that they're all praying in unison at the same time saying the same words. One man is praying at a given time and all are in union and in unity with him, praying and entering into that same prayer that's lifted up to God. And so prayer is most certainly a means whereby our faith is strengthened. 

When we communicate with the Lord, when we speak to our God, when we send back to Him the praises and the honorings of His majesty, when we render thanks, when we bring supplications, when we mingle all those things with thanksgivings, it's something that is due God, but it is something that God has also ordained for our good, for the increase of our strength, strength of faith. 

The confession goes on to say, and other means appointed of God, and that probably refers to chapter 22, paragraph 5. Notice here, of religious worship and the Sabbath day, 22.5, the reading of the scriptures, preaching and hearing the word of God, teaching and admonishing one another in psalms, hymns, and spiritual songs, singing with grace in our hearts to the Lord, as also the administration of baptism and the Lord's Supper are all parts of religious worship of God to be performed in obedience to him with understanding, faith, reverence, and godly fear. 

Moreover, solemn humiliation with fastings and thanksgivings upon special occasions ought to be used in an holy and religious manner. So some of the paragraph 5 here of chapter 22 kind of fills in some of the blanks that other means appointed there unto means in the ending of the paragraph. 

teaching and admonishing one another in psalms and hymns and spiritual songs, the hearing of the word of God. Well, no, that's contained in the previous clause in paragraph one of chapter 14. But we also see here thanksgivings upon special occasions and fastings. 

And then notice as well, In paragraph six, neither prayer nor any other part of religious worship is now under the gospel tied unto or made more acceptable by any place, this is 22.6, in which it is performed or towards which it is directed, but God is to be worshiped everywhere in spirit and in truth, as in private families daily, "'and in secret each one by himself, "'so more solemnly in the public assemblies, "'which are not carelessly nor willfully "'to be neglected or forsaken, "'when God by his word or providence calleth thereto. '" So we can see in five and six, some of those things that God has ordained, the language of our paragraph here, and other means appointed of God, whereby our strength, our faith is strengthened and increased. 

Well, secondly, we see in paragraph two the object of saving faith. The object of saving faith, and two things here. First, what does faith do? If we ask the question, what does faith do, we see here first, and it's an interesting order that the confession of faith takes here, and I believe it's here, paragraph two, largely, where Our Baptist confession is significantly larger than the Westminster and the Savoy, by around 35% larger the entire chapter, but it's mostly here in paragraph two. 

And it's interesting, the consequent acts of faith precede the principal acts of saving faith in this list here. But notice it's a big list of the consequent acts. That simply means the necessary results of faith's first motions. The first motions of faith, as we'll see, concern Christ. Believing in him, resting upon him for all saving graces, But these are the consequent acts, the necessary results of faith's first motion. 

And we see here, by this faith, a Christian believeth to be true whatsoever is revealed in the word for the authority of God himself. So what does faith do? It causes the one who has faith to believe in God. the inspiration of the Holy Scriptures, and that we're not reading primarily the words of men, we're reading the words of the living and true God, given to us through men, beforehand chosen unto the inscripturation of the Bible. 

And so, turn with me to paragraph five of chapter one for a moment. speaks to this, and it speaks to the wonderful attributes of the Holy Scriptures. If anyone was to ask you, well, what's so special about the Bible? We can answer that question with paragraph five of chapter one. 

We may be moved and induced by the testimony of the Church of God to an high and reverent esteem of the Holy Scriptures, and that, notice these blessed attributes. What makes it different from other books? Besides, of course, the fact that it is divinely inspired, but the nature, the character of the Bible. The heavenliness of the matter, the efficacy of the doctrine, the majesty of the style, the consent of all the parts, the scope of the whole, which is to give all glory to God, the full discovery it makes of the only way of man's salvation, and many other incomparable excellencies and entire perfections thereof, are arguments whereby it doth abundantly evidence itself to be the word of God. 

Now just pause for a moment before we read the rest. This is sort of, The testimony of the scriptures to anyone may be moved by the testimony of the church to these particular realities, but there's a yet clause that comes now. 

Yet notwithstanding our full persuasion and assurance of the infallible truth and divine authority thereof, is from the inward work of the Holy Spirit bearing witness by and with the truth in our hearts. 

And so back to chapter 14, by this faith a Christian believeth to be true whatsoever is revealed in the word for the authority of God himself. So by our faith we believe the word of God, every jot, every tittle as God intended is true, it is infallible, it is inerrant, it is inspired. And as well, he also, or she also, apprehendeth an excellency therein above all other writings and all things in the world. As we just noted, it's not a common thing. It's not a simple thing. It is consecrated, if you will, from all other things in the world, in that it is the very word of God himself. interesting and as curious and as, you know, as good as Shakespeare might be, God is infinitely better in his excellencies and in the heavenliness of the matter, the excellency of the writing, the scope of the whole, the consent of all the parts. There is something about the word of God that is exalted above everything that is in the world and all other writings. And notice the reason why. As it bears forth the glory of God and his attributes, the excellency of Christ in his natures and offices, and the power and fullness of the Holy Spirit in his workings and operations. 

What can we draw from that? Well, first, that faith is Trinitarian. It bears forth the glory of God, speaking specifically in this formula of the Father, though in his attributes is true of the Son and the Spirit, but it bears forth the glory of God in his attributes, the excellency of Christ in his nature and offices, and the power and fullness of the Holy Spirit in his workings and operations. So faith is Trinitarian. If someone says they have saving faith, but they reject the Trinity, it's not saving faith. saving faith is Trinitarian and we see that one who has faith glories in the attributes of God. As those who are Christians, we are to glory in the fact that God is infinite, eternal, and unchangeable in all of his glorious perfections, his being, his goodness, his holiness, his wisdom, his justice, his truth, all of those blessed perfections. We are to glory in the fact that he is a most pure spirit without body, parts, and passions, immutable, eternal, incomprehensible, immense, most holy, most absolute, most loving, all of those wonderful things. 

Those who have faith glory in his attributes and they glory in the excellency of Christ in his nature and offices. That's interesting. What is faith to be about? It's to be about believing in and meditating upon the excellency of the hypostatic union. In the one person of Christ, we have the union of divine and human natures, that the son of God assumed to himself man's nature for his redemption and recovery and his offices. One who has been given faith, contemplates the glories of Christ as prophet, priest, and king. That one office of mediator, if we could say, that bears a three-fold reality, prophet, priest, and king. We meditate upon his nature and his offices, and we meditate upon the power and the fullness of the Holy Spirit, his workings and operations, that the ascended spirit of Christ does send the spirit forth into our hearts. crying out Abba Father, that we receive from the ascended Christ the blessings of effectual calling, justification, adoption, sanctification, ultimately glorification. 

And notice the confessional language here, we're enabled to cast our souls upon the truth, thus believe, we act upon each particular passage, yielding obedience to the commands, trembling at the threatenings and embracing the promises of God for his life and that which is to come. Concisely, all of these things, these consequent acts, highlight assent, submission, obedience, trembling expectation and a grasping after the things of God. We have a hope in God. We embrace the promises of God by faith for this life and that which is to come. So those are all the consequent acts. What does faith do? If we ask the question, what does faith believe in? Principally, the confession gives the principal acts. Now, so those were the consequent acts, the necessary results of faith's first motion, but what is the principal act, or what are the principal acts of saving faith? Well, we see that at the end of paragraph two, but the principal acts of saving faith have immediate relation to Christ. accepting, receiving, and resting upon him alone for justification, sanctification, and eternal life by virtue of the covenant of grace.

So we have this distinction, if you will, between principal acts and consequent acts, the first, Motions of saving faith are accepting, receiving, and resting upon Christ alone for salvation. And that shouldn't surprise us because we see that in the scriptures. The book of John, you can turn there if you'd like, or you can listen to me read the texts, but I mean, It's everywhere in John.

But Jesus himself, for example, in John 3, verse 14, and Moses lifted up the servant in the wilderness, even so must the son of man be lifted up. This is 3.15 now, that whoever believes in him should not perish but have everlasting life. For God so loved the world that he gave his only begotten son that whoever believes in him should not perish but have everlasting life. This believing in him is saving faith. Remember that faith is believing, believing is faith. And so here, the principal acts of saving faith are resting, accepting, and receiving Christ Jesus, that very act being itself a gift from God.

Notice as well in John 3, near the end, right at the end, verse 36. He who believes in the Son has everlasting life, and he who does not believe the Son shall not see life, but the wrath of God abides on him. The grave reality that those who do not believe will not see life but eternal death and the wrath of God abides on them, but the blessed reality for those who have saving faith or those who believe in the Son, we have everlasting life. And so, again, those principle acts of saving faith rest upon Christ.

The language of this principle act or acts of saving faith You can also turn to John 2 because Christ uses some interesting language here, some physical language to speak to himself as being the object of our saving faith. Notice in John 6, first at verse 35, Jesus said to them, I am the bread of life. He who comes to me shall never hunger, and he who believes in me shall never thirst. Remember, he does this after feeding the multitudes. And they want physical bread and physical drink. They want the Messiah to give them physical gifts. And he is It follows immediately after them saying, Lord, give us this bread always. They really mistaking, not mistaking, but well, yeah, I guess, yes, mistaking. When he says the bread of God is he speaking to himself, verse 33, who comes down from heaven and gives life to the world.

I think, you know, they're, Immediate context is the giving of physical things and the desire for physical things. That's why we see them depart him once he brings it to what the whole point of the discourse and the episode was. I am the bread of life. He who comes to me, that principal act of saving faith, shall never hunger. And he who believes in me, the principal act of saving faith, shall never thirst. Notice as well, down at verse 47, This is where he brings to bear a figural language to touch upon the coming to him and the believing in him. Most assuredly, I say to you, he who believes in me has everlasting life. I am the bread of life. Your fathers ate the manna in the wilderness and are dead. This is the bread which comes down from heaven, that one may eat of it and not die. I am the living bread which came down from heaven. If anyone eats of this bread, he will live forever. And the bread I shall give is my flesh, which I shall give for the life of the whole world.

Now, remember what Christ is doing here. He's not saying he who literally eats my flesh and literally drinks my blood, that would fly in the face of Jewish ceremonial law and all of those sorts of things, but also against common sense and reason, as our confession will say in chapter 30. And so it's not an argument for the Romish doctrine of transubstantiation of the elements of the Lord's Supper. He's simply referring back to what he said in verse 35, I am the bread of life, he who comes to me, shall never hunger. The eating of his flesh is the coming to me, and he who believes in me shall never thirst. The drinking of his blood is the believing in him. And so the principal acts of saving faith are accepting, receiving, and resting upon Christ alone for salvation. And we could think of the apostolic summons on the giving of the gospel. Believe on the Lord Jesus Christ and you shall be saved. The simple summons, the blessed summons, that apostolic preaching and that any preaching should give, pointing to those principal acts of saving faith.

Well, in closing, just paragraph three, the variety and degree of saving faith, we don't have time to treat it in its entirety, but we could sum it up by simply saying this, and this is a quote from Machen, you, who have but a weak faith, have a strong Christ. That's a glorious statement. Whether it's weak faith or strong faith, Christ said, oh, you have little faith to believing disciples. He said, foolish and slow to believe in all the things that the scriptures have spoken to believing disciples. And so whether your faith is weak or whether your faith is strong, we nevertheless have a strong Christ. And it's a weak faith or a medium faith or a strong faith that rests upon Christ, that has Christ as Lord and Savior, and that same soul, all of those souls, will be brought to the blessedness of everlasting life in Christ.

Well, let's pray. God, we thank you for your word. We thank you for truth. We thank you for what we could study today regarding saving faith. We do pray that you'd help us to, by our faith, rejoice in you, that we would tend now to the means as we look to worship Help us to have our faith strengthened and increased. We pray that we would grow by your grace in the knowledge of Christ, that we would rejoice in these elements of worship that we get to participate in, the singing of hymns, the reading of the scriptures, praying, the preaching of the word. Do help us, Lord God, to honor you in this act, and that you would, by the ascended Christ, cause us, through the Spirit, to know more richly the God of our profession, and we pray in Christ's name, amen.