NOTES OUT OF THE CATECHISM CLASSES Of Rev. J. Fraanje Using the Catechism Book

Of Faith Lesson 33 Part II

Up to now we have explained what faith is not and now we shall see what it is.

Our lesson has this question: “In how many things does saving faith consist?”

Answer: In three: knowledge, assent and trust.

We have said before that historical faith is a bare assent to known truth. This does not involve the proper sanctified knowledge, assent, and, even less, trust as is in saving faith. The person who gives this faith is God and the person who receives it is the elect. The time he receives it is when God searches him out and instills life within him. Now we see three essentials in this faith:

1. The grace of faith.

2. The action of faith.

3. The degrees of faith.

Which of these three appears first?

The grace of faith, of course. Out of that flows the exercise of faith; then come the degrees of faith.

Always remember to keep these in their proper order because they are often taken out of turn. Some persons try to exercise faith before faith is even imparted.

This cannot, in reality, be done, no more than a dead man can walk. Nevertheless, men place the exercise of historical faith or temporary faith ahead of the action of true saving faith.

Some claim, too, that there are degrees or steps toward faith as well as in faith. These are Pelagians. Do not believe any of these errors.

God Himself imparts faith in the soul first. Then, by grace, through that imparted faith, they can believe. That is plain enough, isn’t it? How can I make use of a tool before I have it in my possession?

If now the soul has received faith, does it exercise faith for its own benefit or toward God?

This action is always toward the Lord. Genuine action flows out of God and returns to God.

Hellenbroek says, “It is that deed of the soul whereby she heartily wills and desires, not alone that the promises of the Gospel be true in themselves, but whereby she also, with submissive affection longs for and actually accepts the Lord Jesus as the only cause of her salvation, accompanied with a denial of herself and all other things or persons.”

There are also lawful deeds which have no origin in the Holy Spirit but flow from a disturbed conscience. These do not take place to come to know Christ, but to be free of hell and to go to heaven. Only the deeds or actions of true saving faith flow toward God, not seeking its own salvation or escape of punishment, no, true faith allows only God a place in the heart. It also admits its own guilt.

The degrees of faith are indicated according to the deeds of faith. They see (to further explain the meaning of this), at the very beginning, a necessity to be in Christ. Then a strong desire to be redeemed in Christ. This is what is called the action and the degrees in the essence of faith.

First God touches the soul in its state of deadness, making it alive and granting within it the essence of faith, and in the strength of this the soul, in turn, takes hold of Christ. But if the Holy Spirit continues, He cuts off the soul from Adam and teaches the sinner the true justifying act of faith. Denying all else, the sinner appropriates the Mediator through faith as the only way to reconciliation.

In this way he comes to the quitessence of faith. What is the fruit of this justifying act of faith?

Hellenbroek answers: “The special and certain application of the promises of the Gospel and the Lord Jesus personally to every believer.” Paul experienced this and spoke of it in Gal. 2:20, “I am crucified with Christ, nevertheless I live; yet not I, but Christ liveth in me; and the life which I now live in the flesh I live by the faith of the Son of God who loved me.”

Is this effect always present in God’s people? “No,” says he, “believers are often tossed about by the temptations of Satan and the seductions of the flesh which they must always sincerely withstand.” They can be assured of the sincerity of their faith; it is Scriptural, because Paul writes, “For I know Whom I have believed, and am persuaded that He is able to keep that which I have committed unto Him against that day.” 2 Tim. 1:12.

Also, they must take a stand according to this because they are admonished, “Examine yourselves whether ye be in the faith; prove your own selves. Know ye not your own selves, how that Jesus Christ is in you.” 2 Cor. 13:5.

You must not misconstrue this to mean that a person can just naturally exercise faith. That is not the meaning of this text. Hellenbroek speaks here of God’s living (spiritually alive) children who have received saving grace and in whom the essence of faith has been granted. They can stand in the strength of this newly given life, assured of the genuiness of their faith.

And this examination is certainly necessary because hypocritical faith can appear to be very similar. But do you know where the deficiency is?

Many people lay hold of Christ before the Holy Spirit has ever laid hold of them. Herein lies the great difference between conversion and conversion. Let us take an example: Two boys come under conviction, one comes under the common operation of the Spirit. He becomes deeply moved by a sermon or a death in the family and becomes aware that his life as it is, is not good. This boy says, “I see now my behavior and my life fall far short. If I should die in this state I shall go to hell.”

He now changes his ways and lives a different life. Instead of attending worldly amusements he keeps company with God’s people, etc.

If you see the change taken place in the behavior of this boy, you would say, “Something wonderful has taken place, well, well, what a change! It is not the same boy anymore.” This lasts for a time and then this boy receives a text or a Psalter verse in his thoughts while at prayer or while in some anxiety. This gives him much encouragement and he believes that God has begun the good work in him. He is now confident that all will end well. He rests in these as his conversion.

But the other boy is also convinced that his life has not been good. But, through the saving work of the Spirit, he sees not only that his life has been wrong, but that he himself is corrupt. He discovers that God had created him good and upright and now discovers that through sin he is completely cut off from Him. He discovers also that he not only is living without God, but actually is living at enmity with Him. This boy also takes on another way of life. The main concern of this new life is not to avoid punishment, no, even though just punishment is not a small matter to him, his main concern is more with God’s holy demands than with the punishment he should receive. He becomes aware and admits that he has offended God’s virtues.

He realizes that he must be reconciled with God. Without that there is no rest in his soul. These are not brought about by a text or Psalter verse entering the thoughts. I do not say that the Lord does not give a bit of refreshment or instruction through His Word. That is another matter. But He does not give security in these.

What is now the difference between these boys?

The one works, with himself in view in all things, to avoid punishment, but the other works through God unto God. The first frees himself with the Truth without ever having been freed through the Truth. The first boy gradually becomes secure and converted in all that has transpired in his life. But the person in whom saving faith has been granted, becomes more and more aware of his sins and his miserable condition and cannot save himself with the Truth and the possibility there is in it.

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