FAITH.

=1. 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 it be

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."[268] 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 feeble state which is little more than mere belief,

scarcely free from hesitation and fear, to the strength of abiding

confidence that sets doubt and sophistry at defiance.

[268] Heb. xi, 1.

=2. Belief, Faith, and Knowledge=, while intimately related and

ofttimes regarded as one, are in reality not identical. The terms

faith and belief are sometimes used as synonyms, nevertheless each of

them has a specific and definite meaning in our language, although in

early English there was virtually no distinction between them, and

therefore the words are used interchangeably in the ancient

scriptures. Belief may consist in a merely intellectual assent, whilst

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 simple assent to the truth or actuality of anything,

excluding however the moral element of responsibility through such

assent, which is embraced by faith. Belief is in a sense passive,--a

mental agreement or acceptance only; faith is active and

positive,--such a 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.

=3.= Certainly there is a great difference in degree, even if no

essential distinction in kind be admitted between the two. As shall be

presently demonstrated, faith in the Godhead is requisite to

salvation; it is indeed a saving power, leading its possessor in the

paths of godliness; surely a mere belief in the existence and

attributes of Deity is no such power. Mark the words of the Apostle

James.[269] In his general epistle to the Saints, he chided his

brethren for certain empty professions. Said he in effect:--You take

pride and satisfaction in declaring your belief in God; you boast of

being distinguished from the idolaters and the heathen because you

accept one God; you do well to so profess, and so believe; but,

remember, others do likewise; even the devils believe; and so firmly

that they tremble at thought of the fate which that belief makes plain

to them.--What, do devils believe in Christ? Aye, their belief amounts

to certain knowledge, as to who He is, and as to what constitutes His

part, past, present, and to come, in the Divine plan of human

existence and salvation. Call to mind the case of the man possessed by

evil spirits, in the land of the Gadarenes; a man so grievously

tormented as to be a terror to all who came near him; he could be

neither tamed nor bound; people were afraid to approach him; yet when

he saw Christ, he ran to Him and worshiped, and the wicked spirit

within him begged for mercy at the hands of that Righteous One,

calling Him "Jesus, Son of the Most High God."[270] Again, an unclean

spirit in the synagogue at Jerusalem implored Christ not to use His

power, crying in fear and agony, "I know thee, who thou art, the Holy

One of God."[271] And then, we are told that Christ was once followed

by a multitude made up of people from Idumæa and Jerusalem, from Tyre

and Sidon; among them were many who were possessed of evil spirits,

and these, when they saw Him, fell down in the attitude of worship,

exclaiming: "Thou art the Son of God."[272] Was there ever mortal

believer who confessed more unreservedly a knowledge of God and His

Son Jesus Christ than did these same followers of Satan? The evil one

knows God and Christ; remembers, perchance, somewhat concerning the

position which he once occupied as a Son of the Morning[273]; yet with

all such knowledge he is Satan still. Neither belief nor its

superior,--actual knowledge,--is efficient to save; for neither of

these is faith. Belief may be a product of the mind, faith is of the

heart; belief is founded on reason; faith largely on intuition.

[269] See James ii, 19.

[270] See Mark v, 1-18; also Matt. viii, 28-34.

[271] See Mark i, 24.

[272] Mark iii, 8-11. See "Jesus the Christ," pp. 181, 310-312.

[273] Doc. and Cov. lxxvi, 25-27.

=4.= We frequently hear it said that faith is imperfect knowledge;

that the first disappears as the second takes its place; that now we

walk by faith but some day we will walk by the sure light of

knowledge. In a sense this is true; yet it must be remembered that

knowledge may be as dead and unproductive in good works as is

faithless belief. Those confessions of the devils, that Christ was the

Son of God, were founded on knowledge; yet the great truth which they

knew did not change their evil natures. How different was their

acknowledgment of the Savior from that of Peter, who, to the Master's

question "Whom say ye that I am?" replied in practically the words

used by the unclean spirits before cited, "Thou art the Christ, the

Son of the living God."[274] Peter's faith had already shown its vital

power; it had caused him to forsake much that had been dear, to follow

his Lord through persecution and suffering, and to put away

worldliness with all its fascinations, for the sacrificing godliness

which his faith made so desirable. His knowledge of God as the Father,

and of the Son as the Redeemer, was perhaps no greater than that of

the unclean spirits; but while to them that knowledge was but an added

cause of condemnation, to him it was a means of salvation.

[274] Matt. xvi, 15-16; see also Mark viii, 29; Luke ix, 20.

=5.= The mere possession of knowledge gives no assurance of benefit

therefrom. An illustration may perhaps be here allowed. During an

epidemic of cholera in a large city, a scientific man proved to his

own satisfaction, by chemical and microscopical tests, that the water

supply was infected, and that through it contagion was being spread.

He proclaimed the great truth 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 seen, under the

microscope, the death-dealing germs in the water; he had tested their

virulence; he knew of what he spoke. Nevertheless, in a moment of

forgetfulness he drank of the unpurified water, and soon thereafter

died a victim to the plague. His knowledge did not save him, complete

though it was; yet others, whose reliance was only that of faith in

the truth which he declared, escaped the threatening destruction.

Truly 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. Of belief compared with faith it may be said, as

it has been taught of knowledge and wisdom:--

"Knowledge and wisdom, far from being one,

Have oft-times no connection....

Knowledge, a rude unprofitable mass,

The mere material with which wisdom builds,

Till smoothed and squared and fitted to its place,

Does but encumber whom it seems to enrich."

=6. The Foundation of Faith.=--In a theological sense, we understand

by faith as already outlined, a living, inspiring confidence in God,

and an acceptance of His will as our law, and of His words as our

guide, in life. Faith in God is possible only as we come to know, or

at least to believe, that He exists, and moreover, that He is a Being

of worthy character and attributes. The grounds upon which man founds

his belief or knowledge respecting the existence of God, have been

examined in a previous lecture;[275] some of the Divine attributes, as

made known through God's dealings with mankind, have been likewise

specified. A restatement of the principal facts relating to the

character of the Supreme Being may be in place here, inasmuch as some

knowledge concerning the attributes of Deity is essential to the

exercise of faith in Him. Let us adopt the summary of facts as set

forth by the prophet, Joseph Smith; he presents, on the testimony of

scripture, the following statements respecting the character of God.

[275] Lecture II, page 28.

"(1.) That He was God before the world was created, and the same God

that He was after it was created.

"(2.) That He is merciful and gracious, slow to anger, abundant in

goodness, and that He was so from everlasting, and will be to

everlasting.

"(3.) That He changes not, neither is there variableness with Him; but

that He is the same from everlasting to everlasting, being the same

yesterday, to-day, and for ever; and that His course is one eternal

round, without variation.

"(4.) That He is a God of truth and cannot lie.

"(5.) That He is no respecter of persons; but in every nation he that

fears God and works righteousness is accepted of Him.

"(6.) That He is love."[276]

[276] Doc. and Cov., Lectures on Faith, iii, 13-18.

=7.= A knowledge of these comprehensive features of the Divine nature

will enable one to exercise rational and intelligent faith in God. And

upon such knowledge of God's existence, the worthiness of His

character, and the perfection of His attributes, is man's faith in Him

established. Faith then cannot be exercised in the absence of all

knowledge; yet even the benighted heathen show some of the fruits of

faith; but they have at least the conviction that arises from man's

natural intuition regarding a supreme power, which has been described

as a common heritage of humanity. In every human soul, even in that of

the savage, there is some basis for faith, however limited and

imperfect the darkness of heredity or of wilful sin may have made it.

Every child of God is born with the capacity for faith inherent within

his own nature; and all yearn in some degree for the strength and aid

which only faith can give. We shall yet learn:--

"That in all ages

Every human heart is human;

That in even savage bosoms

There are longings, yearnings, strivings,

For the good they comprehend not.

That the feeble hands and helpless,

Groping blindly in the darkness,

Trust God's right hand in that darkness,

And are lifted up and strengthened."[277]

[277] Longfellow.

The heathen's faith may be imperfect and weak, for his ability to

recognize the evidence upon which belief in God depends may be small.

While the first promptings of faith toward God may be the result of

natural intuition,--a faint echo of the songs of praise which were so

common during the state of primeval childhood,--the later development

will be largely the result of unprejudiced and prayerful investigation

and search for truth.

=8.= From trustworthy evidence, rightly interpreted, true faith will

spring; from false evidence, only distorted and misplaced faith can

arise.[278] Our conclusions concerning any question under test will be

governed largely by the number and credibility of the witnesses, if it

so be that we cannot investigate the alleged facts for ourselves; and

in either case, by the amount and quality of the evidence obtainable.

Now, however improbable a declaration may appear to us, if the truth

of it be affirmed by witnesses in whom we have confidence, we are led

to admit the statement, at least provisionally, as true. If many

credible witnesses testify, and moreover, if collateral evidence

suggest itself through facts in our possession, we may consider the

statement as proved; although we would be unable to affirm the truth

of it on the strength of our personal knowledge, until we had seen and

heard for ourselves, until in fact each of us had become a competent

witness through personal observation. To illustrate: of the citizens

of this country but a comparative few perhaps have visited the seat of

government; the masses know nothing by actual observation of the

Capitol, the executive mansion, and other buildings of national

interest and importance; very few have personally met the President

who resides there. How does any one of the multitudes who have not

seen for themselves, know of the city of Washington, of the Capitol,

and of the President? Solely through the testimony of others. He may

have among his acquaintances one or many who have been in the capital

of our country and whose statements he accepts as true; assuredly he

has heard or read of those who do know for themselves. Then he hears

of laws being framed there, and of edicts issuing from the nation's

headquarters; his studies in school, his use of maps and books, and

many other incidents add to the evidence which soon becomes decisive.

His inferences multiply, and develop into a positive conviction. He

acquires a faith in the existence of a center of national government,

and a regard for the laws which emanate therefrom.

[278] See Note 1.

=9.= 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 astronomers' 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 fully proved.

=10.= So too concerning the existence, authority, and attributes of

God, the testimonies of many holy men in ancient and modern

times,--prophets whose credibility is established by the fulfillment

of their predictions,--have come to us in united declaration of the

solemn truths, and nature furnishes corroborative testimony on every

side. To reject without disproving such evidence is to ignore the most

approved methods of investigation and research known to man. The

development of faith from evidence is illustrated in the scenes of a

certain memorable Pentecost celebration, on which occasion thousands

of Jews, imbued with a preconceived prejudice that Jesus was an

impostor, heard the apostles' testimonies, and witnessed the attendant

signs: three thousand of them were convinced of the truth and became

followers of the Son of God, their prejudice giving place to belief,

and their belief developing into faith with its accompanying

works.[279] The foundation of faith in God then is a sincere belief in

or knowledge of Him, as sustained by evidence and testimony, tested

and proved by earnest, prayerful search.

[279] See Acts ii.

=11. Faith a Principle of Power.=--In its widest 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 all 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,

oftentimes enduring vicissitudes and suffering that they may achieve

their purposes. Faith is the secret of ambition, the soul of heroism,

the motive power of all effort.

=12.= The exercise of faith is pleasing unto God, and thereby His

interposition may be secured. It was through faith that the Israelites

in their exodus from Egypt followed their dauntless leader into the

bed of the sea; and through the protecting agencies of God, which that

faith drew forth, they were saved, while the Egyptians met destruction

in attempting to follow.[280] With full confidence in the instructions

and promises of God, Joshua and his intrepid followers laid siege to

Jericho; and the walls of that city of sin fell before the faith of

the besiegers without the use of battering rams, or other engines of

war.[281] By the same power Joshua gained the assistance of the

luminaries of heaven, in his work of victory over the Amorites.[282]

Paul cites[283] us also to the instances of Gideon,[284] Barak,[285]

Samson,[286] Jephthah,[287] David,[288] Samuel,[289] and the prophets,

"who, through faith, subdued kingdoms, wrought righteousness, obtained

promises, stopped the mouths of lions, quenched the violence of fire,

escaped the edge of the sword, out of weakness were made strong." It

was by faith that Alma and Amulek were delivered from captivity, while

the prison walls which had previously held them were rent and

demolished.[290] By faith, Nephi and Lehi[291] the sons of Helaman

were protected from their Lamanite foes, even by fire, though they

were not burned; and a still greater work was wrought in the hearts of

their persecutors, for they became enlightened, and accepted the

testimony of truth. Through the operation of faith even the waves of

the sea may be subdued,[292] trees are subject to the voice of Him who

commands by faith;[293] mountains may be removed for the

accomplishment of righteous purposes,[294] the sick may be

healed,[295] evil spirits may be cast out,[296] and the dead may be

raised to life.[297] All things are wrought through faith.[298]

[280] Exo. xiv, 22-29; Heb. xi, 29.

[281] Josh. vi, 20; Heb. xi, 30.

[282] Josh. x, 12.

[283] Heb. xi, 32-34; Doc. and Cov., Lecture i, 20.

[284] Judges vi, 11.

[285] Judges iv, 6.

[286] Judges xiii, 24.

[287] Judges xi, 1; xii, 7.

[288] I Sam. xvi, 1, 13; xvii, 45.

[289] I Sam. i, 20; xii, 20.

[290] Alma xiv, 26-29; Doc. and Cov., Lecture on Faith, i, 19.

[291] Helaman v, 20-52; Doc. and Cov., Lecture on Faith, i, 19.

[292] Matt. viii, 23-27; Mark iv, 36-41; Luke viii, 22-25; Matt.

xiv, 24-32; Mark vi, 47-51, John vi, 17-21.

[293] Matt. xxi, 17-21; Mark xi, 12-13, 20-24; Book of Jacob iv,

6.

[294] Matt. xvii, 20; Mark xi, 23-24; Ether xii, 30; Jacob iv, 6;

Doc. and Cov., Lecture on Faith, i, 19.

[295] Luke xiii, 11; xiv, 2; xvii, 11; xxii, 50; Matt. viii, 2, 5,

14, 16, etc.

[296] Matt. viii, 28; xvii, 18; Mark i, 23.

[297] Luke vii, 11-16; John xi, 43-45; I Kings xvii, 17-24.

[298] Matt. xvii, 20; Mark ix, 23; Eph. vi, 16; I John v, 4.

=13.= 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 secured; and the skeptic may add that an

omniscient God, if truly 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 the

scriptures, that the Almighty operates in accordance with law; and

that arbitrary and capricious action is foreign to His nature. However

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. Consider the defeat of Israel by the

men of Ai; a law of righteousness had been violated, and things that

were accursed had been introduced into the camp of God's people this

transgression stopped the current of Divine help, and until the people

had sanctified themselves, the power was not renewed unto them.[299]

Christ was influenced, and to some extent controlled in His miracles

among men by the faith or lack of faith of the people. The common

benediction, "Thy faith hath made thee whole," with which He announced

the healing interposition, is evidence of the fact. Then we learn that

in His own country He could do no mighty work, being restrained by the

unbelief of the people.[300]

[299] Joshua vii-viii.

[300] Matt. xiii, 58; Mark vi, 5 6.

=14. A Condition of Living Faith.=--A condition essential to the

exercise of a living, growing, sustaining faith in Deity, is the

consciousness on man's part that he is at least endeavoring to live in

accordance with the laws of God as he has learned them. A knowledge

that he is wilfully and wantonly sinning against the truth will

deprive him of sincerity in prayer and faith, and will surely estrange

him from his Father. He must feel that the trend of his life's course

is acceptable to God, that with due allowance for mortal weakness and

human frailty he is in some measure approved of the Lord, or he can

never approach the throne of grace with confidence. The consciousness

of earnest effort toward godly walk and conduct is a power of itself,

strengthening its possessor in sacrifice and under persecution, and

sustaining him in all good works. It was this knowledge of assured

communion with God that enabled the saints of olden time to endure as

they did, though their sufferings were appalling. Of them we read that

some "were tortured, not accepting deliverance; that they might obtain

a better resurrection: And others had trial of cruel mockings and

scourgings, yea, moreover of bonds and imprisonment: They were stoned,

they were sawn asunder, were tempted, were slain with the sword: they

wandered about in sheepskins and goatskins; being destitute,

afflicted, tormented; (of whom the world was not worthy:) they

wandered in deserts, and in mountains, and in dens and caves of the

earth."[301] As in former days so in the present, the saints have been

sustained through all their sufferings by the sure knowledge of Divine

approval; and the faith of righteous men has ever grown through a

consciousness of their good endeavors.

[301] Heb. xi, 35-38; see also Doc. and Cov., Lectures on Faith,

vi.

=15. 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 only in the cases of

those who obey the laws of righteousness, faith in Jesus Christ is

indispensable to salvation. But no one can believe in Jesus Christ,

and at the same time doubt the existence and authority 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."[302] 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;"[303] 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."[304] And similar doctrines

did His apostles teach after His death all the days of their

ministry.[305] 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 the living oracles of heaven.

[302] Heb. xi, 6.

[303] Mark xvi, 16.

[304] John iii, 36. See also John iii, 15; iv, 42; v, 24; xi, 25;

Gal. ii, 20; I Nephi x, 6, 17; II Nephi xxv, 25; xxvi, 8; Enos i,

8; Mos. iii, 17; III Nephi xxvii, 19; Hel. v, 9; Doc. and Cov.

xiv, 8.

[305] Acts ii, 38; x, 42; xvi, 31; Rom. x, 9; Heb. iii, 19; xi, 6;

I Pet. i, 9; I John iii, 23; v, 14.

=16. Faith a Gift of God.=--Though within the reach of all who

diligently strive to gain it, faith is nevertheless a Divine gift, and

can be obtained only from God.[306] As is fitting for so priceless a

pearl, it is given to those only who show by their sincerity that they

are worthy of it, and who give promise of abiding by its dictates.

Although faith is called the first principle of the gospel of Christ,

though it be in fact the foundation of all religion, yet even faith is

preceded by sincerity of disposition and humility of soul, whereby the

word of God may make an impression upon the heart.[307] No compulsion

is used in bringing men to a knowledge of God; yet, as fast as we open

our hearts to the influences of righteousness, the faith that leads to

life eternal will be given us of our Father.

[306] Matt. xvi, 17; John vi, 44, 65; Eph. ii, 8; I Cor. xii, 9;

Rom. xii, 3; Moroni x, 11.

[307] See Rom. x, 17.

=17. Faith and Works.=--Faith in a passive sense, that is, as mere

belief, 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 sayeth

unto me, Lord, Lord, shall enter into the kingdom of heaven; but he

that doeth the will of my Father which is in heaven."[308] "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."[309] The instructions of the

Apostle James are 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."[310] 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."[311]

[308] Matt. vii, 21.

[309] John xiv, 21.

[310] James ii, 14-18.

[311] I John ii, 3-5.

=18.= To these teachings may be added many inspired utterances from

Nephite scriptures[312] and from modern revelation,[313] all affirming

the necessity of works, and denying the saving efficacy of mere

belief. Yet in spite of the plain word of God, sectarian dogmas have

been promulgated to the effect that by faith alone man may achieve

salvation, and that a mere profession of belief shall open the doors

of heaven to the sinner.[314] The scriptures cited and man's inherent

sense of justice furnish a sufficient refutation of these false

teachings.

[312] See I Nephi xv, 33; II Nephi xxix, 11; Mosiah v, 15; Alma

vii, 27; ix, 28; xxxvii, 32-34; xli, 3-5.

[313] Doc. and Cov. throughout.

[314] See Note 2.