Saving Faith

Saving faith is the God-given act by which a sinner, convinced of guilt and helplessness, turns from all self-trust and rests wholly on Jesus Christ as Savior. It matters because it is the only appointed way to receive forgiveness, righteousness, and eternal life. The authors gathered here agree that faith is not a work that earns salvation but the empty hand that receives Christ. They also insist that true faith never remains alone; it produces obedience and a changed life. While they share this common ground, they differ in emphasis on how faith relates to union with Christ, the timing of justification, and the place of assurance.

Faith receives Christ rather than earning righteousness

The central claim in these writings is that justification comes by faith alone, not by any virtue or goodness of our own (Romans 4:5). Edwards argues that the faith by which we are justified is not a course of obedience or righteousness, because it is described as believing on God as the justifier of the ungodly, which is distinct from submitting to God as lawgiver. Believing on God as a justifer, certainly is a different thing from submitting to God as a lawgiver; especially believing on him as a justifier of the ungodly, or rebels against the lawgiver Jonathan Edwards, “Justification by Faith Alone” Spurgeon makes the same point in warmer terms: the sinner is forgiven and saved simply by believing the truth that Christ's blood has atoned for him (Romans 5:20). It is all he asks of thee, to feel thy need of him, this thou hast, and now the blood of Jesus lies before thee. “The law has entered that sin might abound.” Thou are forgiven, only believe it; elect, only believe it; ‘tis the truth that thou are saved Charles Spurgeon, sermon “Law and Grace”

Henry adds that this righteousness is received by faith in Jesus Christ as Savior in all his offices of prophet, priest, and king (Romans 3:22). It is by the faith of Jesus Christ, that faith which hath Jesus Christ for its object—an anointed Saviour, so Jesus Christ signifies. Justifying faith respects Christ as a Saviour in all his three anointed offices, as prophet, priest, and king—trusting in him, accepting of him, and adhering to him, in all these Matthew Henry, “Exposition of the Old and New Testaments” The object of faith is not a bare doctrine but a person. Spurgeon insists that saving faith is giving up trust in yourself and resting entirely on Jesus Christ as your Savior (Romans 5:8). to believe is to give up trusting in yourself and to trust in Jesus Christ as your Saviour Charles Spurgeon, sermon “Love's Commendation” Faith must look to Christ alone as the propitiation for sin, not to any inward experience or preparation (Romans 3:25). That privilege is that WE SHOULD LOOK TO CHRIST, AND LOOK TO CHRIST, ALONE, AS THE PROPITIATION FOR OUR SINS, AND TAKE CARE THAT OUR FAITH IS SIMPLE, AND FIXED SOLELY ON HIS PRECIOUS BLOOD Charles Spurgeon, sermon “Christ Set Forth As A Propitiation”

Edwards is careful to explain that faith is not the instrument with which God justifies, but the instrument with which the believer receives justification. Whereas it was not intended that faith was the instrument wherewith God justifies, but the instrument wherewith we receive justification; not the instrument wherewith the justifier acts in justifying, but wherewith the receiver of justification acts in accepting justification Jonathan Edwards, “Justification by Faith Alone” He goes further: calling faith the instrument of receiving justification is improper because faith is itself the receiving or accepting of justification, and an act cannot be its own instrument. But yet, it must be owned, this is an obscure way of speaking, and there must certainly be some impropriety in calling it an instrument wherewith we receive or accept justification; for the very persons who thus explain the matter, speak of faith as being the reception or acceptance itself; and if so, how can it be the instrument of reception or acceptance? Certainly there is a difference between the act and the instrument Jonathan Edwards, “Justification by Faith Alone” If faith is an instrument, it is more properly the instrument by which we receive Christ than the instrument by which we receive justification, since Christ and his righteousness are the direct object of faith. Besides, by their own descriptions of faith, Christ, the mediator by whom, and his righteousness by which, we are justified, is more directly the object of this acceptance and justification, which is the benefit arising there from more indirectly; and therefore, if faith be an instrument, it is more properly the instrument by which we receive Christ, than the instrument by which we receive justification Jonathan Edwards, “Justification by Faith Alone”

Faith unites the sinner to Christ

Edwards develops a distinctive emphasis on union with Christ. Scripture uses the expressions 'coming to Christ' and 'receiving Christ' to signify faith, showing that faith is the means of union with him (John 6:35–40, John 5:38–44, John 1:12). and this is evident by the Scriptures using these very expressions to signify faith. John vi. 35-39. “He that cometh to me, shall never hunger; and he that believeth on me, shall never thirst Jonathan Edwards, “Justification by Faith Alone” Justifying faith is the soul's act of coming to Christ and receiving him, by which a person ceases to be alienated from Christ and enters into union with him. That it is that by which the soul, which before was separate and alienated from Christ, unites itself to him, or ceases to be any longer in that state of alienation, and comes into that forementioned union or relation to him; or to use the scripture phrase, it is that by which the soul comes to Christ, and receives him Jonathan Edwards, “Justification by Faith Alone” Faith is the act by which a person is united to Christ, making it fitting for God to regard Christ's righteousness as belonging to that person. And thus it is that faith is the qualification in any person that renders it meet in the sight of God that he should be looked upon as having Christ’s satisfaction and righteousness belonging to him, viz. because it is that in him which, on his part, makes up this union between him and Christ Jonathan Edwards, “Justification by Faith Alone”

Edwards distinguishes two kinds of union. The immediate cause of vital union is the Spirit of Christ, which he gives as federal head and surety, so that faith is a fruit of the Spirit rather than the cause of spiritual life (John 15:1–5). From the premises it follows plainly, that the immediate cause of vital union is the spirit of christ, which he bestows in the exercise of his office as the federal head of influence, and in virtue of his suretiship for his church and people. He as the true vine communicates life to the branches, and as the head of his church brings dead souls to be his living members. Faith is a fruit of the Spirit, and not the cause of a spiritual existence Jonathan Edwards, “Justification by Faith Alone” Faith forms a consequent union, in which the regenerate soul, acting as a free moral agent, believes in and receives Christ as its Savior (John 14:6, Ephesians 3:17). We maintain that faith forms a consequent union. Man being a subject of moral government, and therefore a free agent, at liberty to choose his end and means of happiness for which he is accountable; and God in infinite mercy proposing Jesus as the way, the truth, and the life; the all-sufficient and only Saviour of sinners—in whom we are required to believe and to trust with confidence, and whom we are encouraged to receive into our hearts, that he may dwell there by faith—the regenerate soul, by believing, unites itself to this object Jonathan Edwards, “Justification by Faith Alone” The first union is the immediate effect of sovereign grace, while the consequent union by faith is the effect of exercised grace in obeying a moral duty. The former union is the immediate effect of sovereign favour; the latter union is the immediate effect of exercised grace; in the performance of an incumbent duty, or the discharge of moral obligation Jonathan Edwards, “Justification by Faith Alone”

This leads Edwards to a conclusion that some might find surprising: regeneration, as the act of the Spirit of Christ, must precede believing, since a vital principle must exist before its acts. Thus union precedes vitality, and this of necessity must precede vital acts; and regeneration, as the act of the Spirit of Christ, must necessarily precede believing, which is one mode by which a vital principle operates. For to suppose that the operation produces, or is prior to the principle, either in nature or in time, is a direct contradiction Jonathan Edwards, “Justification by Faith Alone” The union by Christ's Spirit precedes the union by faith in both nature and time, and faith is the effect of that prior union. By the order both of nature and of time, the union begins with him who is a quickening Spirit; and that of faith is consequent upon the other, and is the proper effect of it Jonathan Edwards, “Justification by Faith Alone” Without vital union there can be no faith; therefore vital union is formed before faith can exist, and justification as its necessary result takes place. Without this vital union there is, there can be, no faith. This being the case, a vital union is formed before faith can have any ground of existence; and consequently a justification which is a necessary result of this union takes place Jonathan Edwards, “Justification by Faith Alone”

Faith is the only condition of justification

All the authors agree that faith is uniquely the condition of justification. Edwards states that faith is not the condition of justification in the sense of being one qualification among many, but is uniquely that which renders it fitting for justification to be assigned to us. This is something different from faith being the condition of justification, though inseparably connected with justification. So are many other things besides faith; and yet nothing in us but faith renders it meet that we should have justification assigned to us Jonathan Edwards, “Justification by Faith Alone” Faith is the only condition of justification in a unique way because it is the whole act of uniting the soul to Christ as Savior. yet it is the condition of justification in a manner peculiar to it, and so that nothing else has a parallel influence with it; because faith includes the whole act of unition to Christ as a Saviour Jonathan Edwards, “Justification by Faith Alone” Faith renders us meet for justification not because of any value or excellency in faith itself, but purely because of its relation to Christ the mediator, or as it unites us to him. and it is not, in any wise, on account of any excellency or value that there is in faith, that it appears in the sight of God a meet thing, that he who believes should have this benefit of Christ assigned to him, but purely from the relation faith has to the person in whom this benefit is to be had, or as it unites to that mediator, in and by whom we are justified Jonathan Edwards, “Justification by Faith Alone”

Henry explains why faith is chosen as the prime condition of justification: it is the grace that above all others gives glory to God (Romans 4:22). This shows why faith is chosen to be the prime condition of our justification, because it is a grace that of all others gives glory to God Matthew Henry, “Exposition of the Old and New Testaments” Faith is a self-emptying, dependent grace that casts every crown before God's throne, so it excludes boasting (Romans 3:27). faith is a depending, self-emptying, self-denying grace, and casts every crown before the throne; therefore it is most for God's glory that thus we should be justified Matthew Henry, “Exposition of the Old and New Testaments” Faith is a law and a working grace, yet because it depends closely on Jesus Christ it excludes boasting. Believers are not left lawless: faith is a law, it is a working grace, wherever it is in truth; and yet, because it acts in a strict and close dependence upon Jesus Christ, it excludes boasting Matthew Henry, “Exposition of the Old and New Testaments”

Spurgeon adds that good works do not come before faith as its cause, but follow after faith as its effect (Romans 5:8). Good works will come afterwards, but they do not go with it. You must come to Christ, not with your good works, but with your sins; and coming with your sins, he will take them away, and give you good works afterwards Charles Spurgeon, sermon “Love's Commendation” Good works are to be done after trusting in Christ, but must never be trusted in as a recommendation for justification (Romans 3:24). Certainly you are; but you are not to trust in them. You must trust in Christ wholly, and then do good works afterwards Charles Spurgeon, sermon “Justification by Grace” Believing right doctrine cannot save a person any more than doing right actions can. One says, “I will go and study the Bible, and believe right doctrine; and I have no doubt that by believing right doctrine I shall be saved.” Indeed you will not! You can be no more saved by believing right doctrine than you can by doing right actions Charles Spurgeon, sermon “Justification by Grace”

Faith and obedience belong together

Though justification is by faith alone, the authors are united in teaching that true faith produces obedience. Henry writes that the Christian profession is not mere intellectual belief but an obedience to the faith, involving both the understanding and the will (Romans 1:5). Observe the description here given of the Christian profession: it is obedience to the faith. It does not consist in a notional knowledge or a naked assent, much less does it consist in perverse disputings, but in obedience Matthew Henry, “Exposition of the Old and New Testaments” Faith is the obedience of the understanding to God revealing, and it produces obedience of the will to God commanding. The act of faith is the obedience of the understanding to God revealing, and the product of that is the obedience of the will to God commanding Matthew Henry, “Exposition of the Old and New Testaments” Only those who are effectually called by Jesus Christ are brought to the obedience of faith (Romans 1:6). The called of Jesus Christ; all those, and those only, are brought to an obedience of the faith that are effectually called of Jesus Christ Matthew Henry, “Exposition of the Old and New Testaments”

Spurgeon agrees: true faith in Christ cannot be separated from a holy life, because Christ gives grace both to believe and to live obediently (Romans 3:24). Indeed you will not! For if you believe in Christ he will not let you live as your flesh liketh; by his Spirit he will constrain you to mortify its affections and lusts. If he gives you the grace to make you believe, he will give you the grace to live a holy life afterwards Charles Spurgeon, sermon “Justification by Grace” The gospel, when it comes to the heart, subdues sin and cleanses the soul through faith, making it fit for Christ to dwell in (Romans 5:20). when the gospel comes in the sweet and precious influences thereof to the heart, then, I say, even as thou sawest the damsel lay the dust by sprinkling the floor with water, so is sin vanquished and subdued, and the soul made clean, through the faith of it, and consequently fit for the King of glory to inhabit Charles Spurgeon, sermon “Law and Grace”

Henry applies this to the church: a person is not accepted by God as a true child of Abraham merely by outward Jewish identity, but by doing the works of Abraham (Romans 2:28). He is not a Jew, that is, shall not be accepted of God as the seed of believing Abraham, nor owned as having answered the intention of the law. To be Abraham's children is to do the works of Abraham, John viii. 39, 40 Matthew Henry, “Exposition of the Old and New Testaments” Abraham is the father of believing Jews only if they follow his example of faith, not merely because they are circumcised or physically descended from him (Romans 4:12). The father of believing Jews, not merely as circumcised, and of the seed of Abraham according to the flesh, but because believers, because they are not of the circumcision only (that is, are not only circumcised), but walk in the steps of that faith—have not only the sign, but the thing signified—not only are of Abraham's family, but follow the example of Abraham's faith Matthew Henry, “Exposition of the Old and New Testaments” The principle that hearing is not enough but doing is what saves applies also to the gospel (Romans 2:13). We may apply it to the gospel: it is not hearing, but doing that will save us, John xiii. 17; James i. 22 Matthew Henry, “Exposition of the Old and New Testaments”

Faith looks to Christ alone, not to feelings or evidences

Spurgeon especially warns against making assurance depend on inward experiences. Judging one's standing before God by present feelings or evidences on a single day is as unreliable as judging the seasons by one day's weather (Romans 3:25). Why as it is absurd and ridiculous for us to judge of the world's estate by the fact that there was a cloud today, and there was a shower of rain yesterday, and therefore infer that the sun has lost its force and will never shine—it is just as ridiculous to judge of our standing before God by our present standing, according to our evidences on some one day Charles Spurgeon, sermon “Christ Set Forth As A Propitiation” It is a mistake to make assurance of salvation depend primarily on present spiritual evidences. But again, many have fallen into another mistake. They make their propitiation depend upon their evidences Charles Spurgeon, sermon “Christ Set Forth As A Propitiation” The right order is to look to Christ first as a guilty sinner, and only then read evidences as a confirmation. The right way to read evidences is this. First, my Soul, whether you are saved or not, as a poor guilty sinner, look to Christ! When you have done this, then read your evidences—then—not till then Charles Spurgeon, sermon “Christ Set Forth As A Propitiation”

Even a hard, unfeeling heart should look to Christ as propitiation rather than waiting for more sorrow or tenderness (Romans 3:25). So, poor Heart, if your soul is as hard as a nether millstone; if your conscience seems to be seared by long habits of sin; if you cannot force tears from your eyes, and scarcely can get a groan from your heart—yet you are groaning today because you cannot groan, weeping because you cannot weep, and sorrowing because you cannot sorrow—hear you, then, this Gospel message Charles Spurgeon, sermon “Christ Set Forth As A Propitiation” A sense of need or weariness is not a propitiation for sin and gives no rest; only coming to Christ gives rest (Romans 3:25, Matthew 11:28). How many read that promise, "Come unto Me, all you who are weary and heavy laden, and I will give you rest," and they fondly imagine that if they could be more weary, and more heavily laden, then they would have rest? Whereas, being weary and heavy laden gives no man rest! It is coming to Christ that gives him rest, it is not the being weary and the being heavy laden Charles Spurgeon, sermon “Christ Set Forth As A Propitiation” Sinners are to entrust their souls to Christ exactly as they are, regardless of past life or present feelings, placing themselves on the mercy seat God has provided. Instead of this, I pray you in Christ's stead, believe in Christ as you are! Whoever you may be, whatever your past life has been, whatever your present feelings are—entrust your soul with Christ, and God declares that your sins are put away Charles Spurgeon, sermon “Christ Set Forth As A Propitiation”

Christians often mistakenly look to God's promises for comfort instead of looking to Christ himself, who is the propitiation for sin (Romans 3:25). there is another fault into which we sometimes fall, namely, looking to God's promises instead of looking to Christ as the Propitiation of sin. The text does not say that God the Father has set forth promises; indeed He has given us exceedingly great and precious promises, and they are true in Christ. We often err by going to promises, instead of going to Christ Charles Spurgeon, sermon “Christ Set Forth As A Propitiation” A believer's right to God's promises rests on being united to Christ, not on whether a promise has been fulfilled or personally applied. Your right to the promise does not lie in its being fulfilled, nor yet in yourpower to lay hold of it! Every promise that is in the Bible belongs to everyone who is in Christ, and belongs to him as much one day as another day, because Christ is his at all times, evermore the same Charles Spurgeon, sermon “Christ Set Forth As A Propitiation” Sinners who are sick of self and unable to find mercy through prayer or Bible promises should come to God presenting Christ's blood alone. Come, I pray you, and obey the Word of God which I utter in your hearing—come and take CHRIST, and show Christ's blood to God, and He will, He must smile upon you! If you cannot take the promise, take the BLOOD Charles Spurgeon, sermon “Christ Set Forth As A Propitiation”

Faith brings peace and assurance

Spurgeon teaches that peace with God must rest on a solid rational ground, not merely on a subjective feeling or experience (Romans 5:1). And now, as to the experimental basis of that peace which the Believer has with his God—it must have some solid rational ground. It must have some basis which judgment may estimate Charles Spurgeon, sermon “Peace By Believing” The believer is saved and at peace with God because God promises salvation to all who believe in Christ, and the believer believes. God says that he who believes in Christ shall be saved—I believe in Christ—therefore I am saved. He says, "He that believes on Him is not condemned." I believe on Him. Therefore I am not condemned—this is clear reasoning enough Charles Spurgeon, sermon “Peace By Believing” It is not presumption to believe what God has told us about our justification. O Christian Brothers and Sisters, it is not impudence, it is not presumption to believe what God tells you. If he says "You are justified," do not say "I hope I am Charles Spurgeon, sermon “Peace By Believing” True humility trusts God's promises and takes Him at His word rather than doubting Him. Oh, no! That is true humility which sits at the feet of the Promiser because it is humble—looks up into the face of the Promiser because it is trustful—and coats on the word of the promise, because it is sincere Charles Spurgeon, sermon “Peace By Believing”

Doubts and fears about one's salvation are not humility and should not be cultivated as marks of Christian experience. There is a certain class of professors who think strong faith is pride, and doubts and fears are humility. Therefore they look upon these base-born thorns as though they were choice flowers, and they will cull them together like a bouquet of nettles and noxious weeds—a fool's bouquet of flowers Charles Spurgeon, sermon “Peace By Believing” Believers should be fully persuaded that God will fulfill what He has promised simply because He has said it. Be fully persuaded that what He has promised He will fulfill, as those who do believe what God has said, just because He has said it. Here is the certainty of justification by faith Charles Spurgeon, sermon “Peace By Believing” Trusting Christ brings full assurance because Christ is faithful and just, and the believer's soul is securely committed to His charge. Then He tells me if I will trust Him, He will save me. I trust Him, and I have not the shadow of a doubt that He will be as good as His word. If He is faithful and just—of which who dares to breathe a suspicion?—this soul of mine, in Heaven, must be. It is committed to the Redeemer's charge with every pledge that God can give, with more security than we could ever ask Charles Spurgeon, sermon “Peace By Believing”

Henry adds that access into grace is by Christ as the author and principal agent, and by faith as the means, not by any merit or desert of ours (Romans 5:2). By whom we have access by faith. By Christ as the author and principal agent, by faith as the means of this access. Not by Christ in consideration of any merit or desert of ours, but in consideration of our believing dependence upon him and resignation of ourselves to him Matthew Henry, “Exposition of the Old and New Testaments” Receiving the atonement means giving our consent to God's method of saving guilty sinners through Christ's blood and taking comfort in it (Romans 5:11). To receive the atonement is, (1.) To give our consent to the atonement, approving of, and agreeing to, those methods which Infinite Wisdom has taken of saving a guilty world by the blood of a crucified Jesus, being willing and glad to be saved in a gospel way and upon gospel terms. (2.) To take the comfort of the atonement, which is the fountain and the foundation of our joy in God Matthew Henry, “Exposition of the Old and New Testaments”

Faith perseveres and may be renewed

Edwards addresses a practical difficulty: what about believers who cannot identify a first act of faith? The first act of faith may be so weak that a believer cannot determine whether it was genuine, so justification cannot depend on identifying that first act. And so he can never properly obtain the joy of faith; for there are acts of true faith that are very weak, and the first act may be so as well as others: it may be like the first motion of the infant in the womb; it may be so weak an act, that the Christian, by examining it, may never be able to determine whether it was a true act of faith or no; and it is evident from fact, and abundant experience, that many Christians are for ever at a loss to determine which was their first act of faith Jonathan Edwards, “Justification by Faith Alone” Christians who doubt whether their first act of faith was genuine should still be able to seek pardon and peace with God through present acts of faith. The proper remedy, in such a case, is now by faith to look to God in Christ for these blessings; but he is cut off from this remedy, because he is uncertain whether he has warranted so to do; for he does not know but that he has believed already; and if so, then he has no warrant to look to God by faith for these blessings now, because, by the supposition, no new act of faith is a proper means of obtaining these blessings Jonathan Edwards, “Justification by Faith Alone” Believers who have fallen into sin should seek deliverance from deserved punishment by repenting and coming to Christ in faith now. And those saints who have had a good degree of satisfaction concerning their faith, may be subject to great declensions and falls, in which case they are liable to great fears of eternal punishment; and the proper way of deliverance, is to forsake their sin by repentance, and by faith now to come to Christ for deliverance from the deserved eternal punishment; but this it would not be, if deliverance from that punishment was not this way to be obtained Jonathan Edwards, “Justification by Faith Alone”

Edwards also shows from Scripture that justification is sought by ongoing faith. Abraham's justifying faith was not his first act of faith, but a later act exercised long after he had already believed and obeyed God (Galatians 3:6, Hebrews 11:8). the act of faith which Abraham exercised in the great promise of the covenant of grace that God made to him, of which it is expressly said, Gal. iii. 6. “It was accounted to him for righteousness”—the grand instance and proof that the apostle so much insists upon throughout the 4th chapter of Romans, and 3d chapter of Galatians, to confirm his doctrine of justification by faith alone—was not Abraham’s first act of faith, but was exerted long after he had by faith forsaken his own country, Heb. xi. 8. and had been treated as an eminent friend of God Jonathan Edwards, “Justification by Faith Alone” Paul sought justification by faith and the righteousness of Christ throughout his life after conversion, not only at his first act of faith (Philippians 3:8–9). Moreover, the apostle Paul, in the 3d chapter of Philip. tells us how earnestly he sought justification by faith, or to win Christ and obtain that righteousness which was by the faith of him, in what he did after his conversion. Verse 8, 9. “For whom I have suffered the loss of all things, and do count them but dung that I may win Christ, and be found in him, not having mine own righteousness which is of the law, but that which is through the faith of Christ, the righteousness which is of God by faith Jonathan Edwards, “Justification by Faith Alone” Paul continued to pursue justification and the benefit of Christ's resurrection as something not yet fully attained, showing that justification is sought by ongoing faith (Philippians 3:10–14). And the apostle tells us in the verses that follow in that 3d chapter of Philippians, that he thus sought to attain the righteousness which is through the faith of Christ, and so to partake of the benefit of his resurrection, still as though he had not already attained, but that he continued to follow after it Jonathan Edwards, “Justification by Faith Alone”

Spurgeon offers comfort to backsliders: a backslider who once had a real hope in Christ should remember that his former faith was not necessarily hypocrisy. Man, do you remember it? The tear is on your cheeks now. You were not a hypocrite—let us hope that it was not all hypocrisy—not all a lie and a delusion. You did feel, then, that Christ could save. And you did trust yourself with Him Charles Spurgeon, sermon “Peace By Believing” Believers who have lost their peace should trust in God's promise alone, even when they see no evidence in themselves. When you cannot see a single reason why you should be saved except that God says you shall, let that be enough for you. When you have nothing here, or there, or anywhere to look to. When there is no hope for you except in that Man whose wounds are bleeding, always think that is enough— because it is—and come to Christ just as you came at first Charles Spurgeon, sermon “Peace By Believing” Christians should come to Christ daily as sinners, resting entirely on Him as their only hope. I find it very convenient to come every day to Christ as a sinner—as I came at first. "You are no saint," says the devil. Well, if I am not, I am a sinner—and Jesus Christ came into the world to save sinners. Sink or swim, there I go— I have no other hope Charles Spurgeon, sermon “Peace By Believing” Peace should not be sought as the first object; rather, one should seek Christ first, and peace will follow. I ask you, first of all, not to seek peace at all as the first object. For, if you want peace before you get Divine Grace, you want the flower before you get the root—and you will be apt to be like little children who, when they have a piece of garden given them, will go and pluck up the flowers out of their father's bed, and put the flowers into their own ground and then say, "What a nice garden I have got Charles Spurgeon, sermon “Peace By Believing”

Faith is the only way of salvation

The authors close with a solemn warning. The gospel message is that whoever believes and is baptized will be saved, and whoever does not believe will be damned (Mark 16:16). He that believeth on the Lord Jesus Christ and is baptized, shall be saved. “He that believeth not,” saith the Scripture “shall be damned Charles Spurgeon, sermon “Love's Commendation” Those who do not believe in Christ remain under the abiding wrath of God (Romans 5:8). Thou sayest, “I shall stand before God accepted at last”; but, sinner, without Christ thou wilt not; for whosoever believeth not on Christ “hath not life, but the wrath of God abideth on him Charles Spurgeon, sermon “Love's Commendation” Faith in Christ is the only way of salvation; those who refuse to believe will be damned no matter what else they trust. Believe in the Lord Jesus Christ, and you shall be saved. But if you believe not, trust where you may, you shall be damned Charles Spurgeon, sermon “Peace By Believing”

Henry explains that the gospel only saves those who believe; without faith its salvation is not received (Romans 1:16). It is to those, and those only, that believe. Believing interests us in the gospel salvation; to others it is hidden. The medicine prepared will not cure the patient if it be not taken Matthew Henry, “Exposition of the Old and New Testaments” The gospel is the power of God that brings salvation to everyone who believes. It is the power of God unto salvation. Paul is not ashamed of the gospel, how mean and contemptible soever it may appear to a carnal eye; for the power of God works by it the salvation of all that believe Matthew Henry, “Exposition of the Old and New Testaments” The just live by faith both for the life of grace now and the life of glory to come (Romans 1:17). Being justified by faith he shall live by it both the life of grace and of glory Matthew Henry, “Exposition of the Old and New Testaments”

Spurgeon adds that trusting Christ is not optional but commanded, and refusing to believe makes God a liar (Romans 3:25). May you?! You are commandedto do it! He who believes not has made God a liar because he believes not! He who believes has set to his seal that God is true Charles Spurgeon, sermon “Christ Set Forth As A Propitiation” There is no other salvation anywhere except believing on the Lord Jesus Christ, and those who rest on Him will be saved now and to the end. Other salvation there is none. You may rack your soul with pain, and wear out your bones with toil, but there is rest nowhere but here, "Believe on the Lord Jesus Christ, and you shall be saved Charles Spurgeon, sermon “Christ Set Forth As A Propitiation” Whoever comes to God confessing guilt, pleading grace, and trusting in Jesus' death will never be cast out, and the blood of Jesus cleanses from all sin (Romans 3:27). Oh, He will never cast out one that way, for that is the way of salvation. And if we can put our hand this morning— no matter though it were black last night with lust, or red up to the elbow with murder—yet if we can put our hand on Jesus' head and believe on Him—the blood of Jesus Christ, God's dear Son, cleans us from all sin Charles Spurgeon, sermon “Grace Exalted—Boasting Excluded”