THIS NATURE OF FAITH IN GENERAL. NOW the term, faith, “expresses a confidence or persuasion of the truth of anything not self-evident, received upon the testimony of another.” To have faith in the subjects of human testimony, requires a certain comprehension of the nature of the subjects, and a confidence in the credibility of the testimony under which those subjects are presented to our knowledge. Precisely the same circumstances appear to take place in reference to Divine testimony. We are satisfied as to the credibility of the testimony--that it comes from God. But the objects presented to us upon that testimony will become the actual objects of our faith, exactly to the extent and no further in which we understand them. Our comprehension of the object will always be the limit of our faith; and this faith will diminish or augment in the very degree in which our perception is clear or confused. But it is needful here to remark that the Divine testimony, though depending upon precisely the same process of mind as to its existence, and growth, and contraction, is far more difficult of acquirement and of retention than faith in human testimony. Is it inquired wherefore? The answer is that sin has crippled our power of judgment--that sin has deadened the spiritual sensibility which is absolutely essential to the perception of Divine truth. Supposing, therefore, the powers of understanding and of imagination to be equal in any two persons, he will comprehend the Christian revelation the most clearly who has the purest affections, who is in the highest degree detached from human objects, and who is the most conversant with the objects of the heavenly world. The purity of God; the evil of sin; the love of Christ; the manifestation of that Jove to the human soul; the hidden and holy intercourse of the heart with God; the necessity for atonement; the freeness of Divine grace; the renovation of the heart by the power and compassion of the great Comforter; the value of prayer; the fervour of gratitude; the desire to be with Christ; the secret calm of confidence in His eternal love--these, and many other subjects embodied in the testimonies of God, aresubjects with which an unholy, earthly heart cannot come into full contact. There may be a distant perception, indeed, even of these; but the affections that are low and sensual cannot perceive them so as to taste their value. And such is essential to their perception. The value which the Scriptures attach to faith, is hence no ground of surprise to him who has felt Christianity to be dear and healing to his heart. It has been by a Divine influence that he has come into contact with the spiritual meaning of Christianity; and his faith in that spiritual meaning has been the medium through which he came into such contact. He is therefore aware that no language can do justice to the worth of faith. It will thus appear that to faith belong all the essential blessings of Christianity. We come into intercourse with God; we rest under the shelter of the atonement; we are renewed in our tastes and inclinations; we acquire a home, a refuge; we regard the future as serene and bright; these blessings we acquire by faith, and by faith only. Nor is there any other conceivable way of embracing all the great and consoling realities of the gospel. Faith is, hence, the confidence of the penitent, and devout, and affectionate heart, as it reposes its weary sensations amidst the gracious assurances of God! It is farther evident from these statements, that faith will be often progressive, and often retrograde. Let the true Christian become unduly eager about earthly emoluments; let him diminish voluntarily the time he passes in secret converse with God; let him call away his thoughts from the character and friendship of his Saviour; let him thwart the precious influences of the Holy Spirit--and his faith will necessarily contract its operations; the finer and more ethereal parts of Christianity will begin to grow indistinct; his affections will be disordered; he will believe less, in reference to God and eternity, than he did before; his faith will shrink, or will vacillate as to real good and evil. On the other hand, let him grow more familiar with the lofty thoughts and aspirations of the gospel; let him discover more of the glory of Christ; let him derive from Him larger accessions of holy peace and joy; let the earth remove farther from his interior fellowship--and heaven, with all its bright anticipations, come into closer union with his understanding and his affections; and he will necessarily believe more of Christianity than he did before--he will know more of its hidden worth, as the increased purity of his affections is throwing down more of the barrier which sin had interposed between his soul and God; or, which is the same thing, between him and the richer parts of Christianity.
II. THE MORE LIMITED SENSE OF THE TERM FAITH, in the passage of Scripture before us. Faith in this chapter has special reference to those tenets of Christianity which unveil the future world--the triumph and the” rest” of the righteous; and in the text it seems to refer more specially to the confidence of the soul as to God’s intentions to render it eternally happy. The man who thus confides believes that God is, not simply that He exists, but that He exists as a kind, compassionate, generous God, to the soul that seeks Him.
III. THE INFLUENCE OF THIS FAITH UPON OUR HABITUALLY PLEASING GOD. NO one can read the Scriptures with attention without being struck by the intense anxiety of God to produce and perpetuate confidence in His mercy and grace. The whole of God’s intercourse with man is to excite his gratitude and attachment; to prove to him that God’s thoughts, in reference to generosity and Compassion, are far higher than the thoughts of men; and to rectify the fatal mistake that happiness lies in external objects, and in the emoluments of earth. Christianity is the exhibition of the Divine character. Its chief feature is holy mercy. Hence faith is essential to our intercourse with God. He who doubts God’s goodness, he who voluntarily severs himself from God’s care, and casts himself as an orphan upon his own resources, thus forces back the hand which is lifted up in his defence, and rejects the succours of omnipotence. “Without faith it is impossible to please God.” Is it then presumption to believe God’s assurances, and to rest the full burden of our hopes upon His promises? Shall we still cling to the deceptive assurances of the world, and rest upon the poor broken reeds of earth? Earthly blessings, moderately enjoyed and gratefully received, may embellish and smooth in part the rugged journey of life; but they cannot build up a final dwelling-place; they cannot occupy the place of God in the heart; they cannot fill up the deep void which sin has left in the human soul. They can have no fellowship with all its inner necessities. They can carry no balm to the wounds of conscience; they can draw out no sting from death; they can achieve no victory over the grave. This is the work of God; this is the victory of Jesus Christ! Thrice happy those whom God has made willing to confide in His power. “Their defence is the munition of rocks.” The outward walls may crumble to decay; but nought can touch “their citadel of peace in Jesus’s blood.” (G. T. Noel, M. A.)
Of the nature of faith in general
I. WE WILL CONSIDER THE CAUSE OF FAITH, OR THE ARGUMENT WHEREBY IT IS WROUGHT.
1. Sense; hence it is commonly said that “seeing is believing,” that is, one of the best arguments to persuade us of anything. That faith may be wrought by this argument appears both from the nature of the thing, nothing being more apt to persuade us of anything than our senses, and from several expressions in Scripture. I will instance in one for all (Joh_20:8).
2. Experience, which, though it may be sensible, and then it is the same argument with sense, yet sometimes it is not, and then it is an argument distinct from it. As for example, a man may by experience be persuaded or induced to believe this proposition--that his will is free, that he can do this, or not do it; which is a better argument than a demonstration to the contrary, if there could be one.
3. Reasons drawn from the thing; which may either be necessary and concluding, or else only probable and plausible.
4. The authority and testimony of some credible person. Now two things give authority and credit to the relation, or testimony, or assertion of a person concerning anything; ability and integrity.
II. The second thing to be considered is THE DEGREES OF FAITH, AND THE DIFFERENCE OF THEM. NOW the capacity or incapacity of persons are infinitely various, and not to be reduced to theory; but supposing a competent capacity in the person, then the degrees of faith or persuasion take their difference from the arguments, or motives, or inducements which are used to persuade. Where sense is the argument, there is the firmest degree of faith, or persuasion. Next to that is experience, which is beyond any argument or reason from the thing. The faith or persuasion which is wrought in us by reasons from the thing, the degrees of it are as the reasons are: if they be necessary and concluding, it is firm and certain in its kind; if only probable, according to the degrees of probability, it hath more or less of doubting mixed with it. Lastly, the faith which is wrought in us by testimony or authority of a person takes its degrees from the credit of a person, that is, his ability and integrity. Now because “all men are liars,” that is, either may deceive, or be deceived, their testimony partakes of their infirmity, and so doth the degree of persuasion wrought by it; but God being both infallible and true His testimony begets the firmest persuasion, and the highest degree of faith in its kind. But then it is to be considered, that there not being a revelation of a revelation in infinitum, that this is a Divine testimony and revelation we can only have rational assurance; and the degree of the faith or persuasion which is wrought by a Divine testimony will be according to the strength of the arguments which we have to persuade us that such a testimony is Divine.
III. For the efficacy or operation of faith we are to consider, THAT THE THINGS WE MAY BELIEVE OR BE PERSUADED OF ARE OF TWO SORTS. Either,
1. They are such as do not concern me; and then the mind rests in a simple belief of them, and a faith or persuasion of such things has no effect upon me; but is apt to have, if ever it happen that the matter do concern me: or else,
2. The thing I believe or am persuaded of doth concern me; and then it hath several effects according to the nature of the thing I am persuaded of, or the degree of the persuasion, or the capacity of the person that believes or is persuaded. If the thing believed be of great moment the effect of the faith is proportionable, and so according to the degree of the persuasion; but if the person be indisposed to the proper effects of such a persuasion by the power of contrary habits, as it often happens, the effect will be obtained with more difficulty, and may possibly be totally defeated by casting off the persuasion; for while it remains it will operate, and endeavour and strive to work its proper effect.
IV. FOR THE KINDS OF FAITH, THEY ARE SEVERAL, ACCORDING TO THE VARIETY OF OBJECTS OF THINGS BELIEVED. I shall reduce them all under these two general heads.
1. Faith is either civil or human, under which I comprehend the persuasion of things moral, and natural, and political, and the like; or,
2. Divine and religious; that is, a persuasion of things that concern religion. I know not whether these terms be proper, nor am I very solicitous, because I know none fitter, and tell you what I mean by them. (Abp. Tillotson.)
Of a religious and divine faith:
I. A PERSUASION OF THE PRINCIPLES OF NATURAL RELIGION, such as the light of nature could discover; such are the existence of God, the immortality of the soul, and a future state.
1. Whether it may truly and properly be called faith or not? If the general notion of faith which I have fixed before, viz., that it is a persuasion of the mind concerning anything, be a true notion of faith, then there is no doubt but this may as properly be called faith, as anything can be; because a man may be persuaded in his mind concerning these things that there is a God, that our souls are immortal, that there is another state after this life. But besides this, if the Scripture speaks properly, as we have reason to believe it does, especially when it treats professedly of anything as the apostle here does, then this question is fully decided; for it is evident to any one that will but read this verse that the apostle doth here in this place speak of this kind of faith; that is, a belief or persuasion of the principles of natural religion.
2. What are the arguments whereby this faith, or the persuasion of these principles of natural religion, is wrought? They are such reasons as may be drawn from things themselves to persuade us hereof; as either from the notion and idea which we have of a God, that He is a being that hath all perfections, whereof necessary existence is one, and consequently that He must be; or else from the universal consent of all nations, and the generality of persons agreeing in this apprehension, which cannot be attributed reasonably to any other cause than to impressions stamped upon our understandings by God Himself; or (which is most plain of all) from this visible frame of the world, which we cannot, without great violence to our understandings, impute to any other cause than a Being endowed with infinite goodness, and power, and wisdom, which is that we call God. As for the other two principles of natural religion, the immortality of the soul, and a future state, after we believe a God we may be persuaded of these from Divine revelation; and that doth give us the highest and firmest assurance of them in the resurrection of Christ from the dead.
3. Whether this faith or persuasion of the principles of natural religion admit degrees or not? And what differences are observable in them? That it does admit degrees, that is that a man may be more or less persuaded of the truth of those principles, is evident from the heathens, some of whom did yield a more firm and unshaken assent to them; others entertained them with a more faint persuasion of them, especially of the immortality of the soul and a future state, about which most of them had many qualms and doubts. Of all the heathens Socrates seems to have had the truest and firmest persuasion of these things; which he did not only testify in words, but by the constancy, and calmness, and sedate courage which he manifested at his death. So that this faith and persuasion admits of degrees the difference whereof is to be resolved partly into the capacity of the persons who believe, and partly into the strength, or at least appearance of strength, in the arguments whereby it is wrought.
4. What are the proper and genuine effects of this faith or persuasion? Now that, in a word, is natural religion which consists in apprehensions of God suitable to His nature, and affections towards Him suitable to these apprehensions, and actions suitable to both.
5. In what sense this faith or persuasion of the principles of natural religion may be said to be Divine? In these two respects:
(1) In respect of the object of it, or matters to be believed, which are Divine, and do immediately concern religion, in opposition to that which I call a civil and human faith, which is of such things as do not immediately concern God and religion.
(2) In respect of the Divine effect of it, which are to make men religious, and like God.
II. The second sort of faith, which I call A PERSUASION OF THINGS SUPERNATURALLY REVEALED, OF THINGS WHICH ARE NOT KNOWN BY NATURAL LIGHT, BUT BY SOME MORE IMMEDIATE MANIFESTATION AND DISCOVERY FROM GOD. Thus we find our Saviour (Mat_16:15-17), opposeth Divine revelation to the discovery of natural reason and light.
1. Whether this may truly and properly be called faith? And that it may is evident, because the general definition of faith agrees to it; for a man may be persuaded in his mind concerning things supernaturally revealed; and the Scripture everywhere calls a persuasion of these matters by the name of faith. Bat besides this, it seems this is the adequate and only notion of faith as it hath been fixed by the schools, and is become a term of art. For the definition that the schools give of faith is this, that it is an assent to a thing credible, as credible. Now, say they, that is credible which relies upon the testimony of a credible person; and consequently a human faith is that which relies upon human testimony; and a Divine faith that which relies upon the testimony or authority of God.
2. What is the argument whereby this faith or persuasion of things supernaturally revealed is wrought in us? And this, by the general consent of all, is the testimony or authority of God some way or other revealing these things to us; whose infallible and unerring knowledge, together with His goodness and authority, gives us the highest assurance that He neither can be deceived Himself, nor will deceive us in anything that He reveals to us.
3. As to the degrees of this faith. Supposing men sufficiently satisfied that the Scriptures are the Word of God, that is, a Divine revelation; then all those who are sufficiently satisfied of this do equally believe the things contained in the Scriptures. Supposing any man be unsatisfied, and do make any doubt whether these books called Holy Scriptures, or any of them, be the Word of God, that is a Divine revelation; proportionably to the degree of his doubting concerning the Divine authority of the Scriptures, there will be an abatement of his faith as to the things contained in them. And upon this account I think it is that the Scripture speaks of degrees of faith; of growing and increasing in faith; of a strong faith; and of a weak faith, that is such a faith as had a great mixture of doubting; by which we are not to understand that they doubted of the truth of anything of which they were satisfied by a Divine revelation; but that they doubted whether such things were Divine revelations or not.
4. What are the proper and genuine effects of this faith? The proper and genuine effects of the belief of the Scriptures in general is the conformity of our hearts and lives to what we believe; that is, to be such persons and to live such lives as it becomes those who do heartily believe, and are really persuaded of the truth of the Scriptures. And if this be a constant and abiding persuasion it will produce this effect; but with more or less difficulty according to the disposition of the subject, and the weakness or strength of contrary habits and inclinations. More particularly the effects of this faith are according to the nature of the matter believed. If it be a history or relation of things past, or prophecy of things to come, it hath an effect upon men so far as the history or prophecy doth concern them. If it be a doctrine, it hath the effect which the particular nature and tendency of such a doctrine requires.
5. In what sense this faith of things supernaturally revealed may be said to be a Divine faith? blot only in respect of the matter and object of it, which are Divine things, such as concern God and religion and in respect of the Divine effects it hath upon those who believe these things (for in these two respects a persuasion of the principles of natural religion may be said to be a Divine faith); but likewise in respect of the argument whereby it is wrought, which is a Divine testimony. (Abp. Tillotson.)
Of the faith or persuasion of a Divine revelation
I. WHAT WE ARE TO UNDERSTAND BY A DIVINE REVELATION. A supernatural discovery or manifestation of things to us. I say supernatural because it may either be immediately by God, or by the mediation of angels; as most if not all the revelations of the Old Testament were; a supernatural discovery or manifestation, either immediately to our minds and inward faculties, or else mediately to our understandings, by the mediation of our outward senses; as by an external appearance to our bodily eyes, or by a voice and sound to the sense of hearing.
II. WHETHER A PERSUASION OF A DIVINE REVELATION MAY PROPERLY RE CALLED FAITH? To this I answer, that according to the narrow notion of faith which the schools have fixed, which is an assent to anything grounded upon the testimony and authority of God revealing it, a persuasion of a Divine revelation cannot properly be called faith, because it is irrational to expect that a man should have another Divine revelation to assure him that this is a Divine revelation; for then, for the same reason, I must expect another Divine revelation to assure me of that, and so without end. But according to the true and general notion of faith, which is a persuasion of the mind concerning anything, a persuasion of the mind concerning a Divine revelation may as properly be called faith as anything else, if men will but grant that a man may be so satisfied concerning a Divine revelation, as verily to believe and be persuaded that it is so.
III. How WE MAY COME TO BE PERSUADED OF A DIVINE REVELATION THAT IT IS SUCH; or by what arguments this persuasion is wrought in us?
1. As to those persons to whom the revelation is immediately made, the question is by what arguments or means they may come to be assured that any revelation which they have is really and truly such, and not a delusion or imposture.
(1) God can work in the mind of man a firm persuasion of a thing by giving him a clear and vigorous perception of it; and if so, then God can accompany His own revelations with such a clear and overpowering light as shall discover to us the divinity of them, and satisfy us thereof beyond all doubt and scruple.
(2) God never persuades a man of anything that contradicts the natural and essential notions of his mind and understanding. For this would be to destroy His own workmanship, and to impose that upon the understanding of a man which, whilst it retains its own nature and remains what it is, it cannot possibly admit.
(3) Supposing the thing revealed do not contradict the essential notions of our minds, no good and holy man hath reason to doubt of anything, whether it be revelation from God or not, of which he hath a clear and vigorous perception, and full satisfaction in his own mind that it is such.
(4) A good and holy man reflecting upon this assurance and persuasion that he hath may be able to give himself a reasonable account of it, and satisfy himself that it is not a stubborn belief and an obstinate conceit of things without any ground or reason.
2. What assurance can other persons, who have not the revelation immediately made to them, have of a Divine revelation? To this I shall answer by these propositions:
(1) That there are some means whereby a man may be assured of another’s revelation that it is Divine.
(a) Otherwise it would signify nothing, but only to the person that immediately had it; which would make void the chief end of most revelations, which are seldom made to particular persons for their own sakes only, but, for the most part, on purpose that they may be made known to others, which could not effectually be done unless there be some means whereby men may be assured of revelations made to another.
(b) None could be guilty of unbelief but those who had immediate revelation made to them. For no man is guilty of unbelief that is not obliged to believe; but no man can be under any obligation to believe anything, who hath not sufficient means whereby he may be assured that such a thing is true.
(2) The private assurance and satisfaction of another concerning a revelation made to him can signify nothing at all to me, to assure me of it. For what satisfaction is it to me that another may say he hath a revelation, unless I have some means to be assured that what he saith is true? For if I must believe every spirit, that is every man that says he is inspired, I lie open to all possible impostures and delusions, and must believe every one that either foolishly conceits or falsely pretends that he hath a revelation.
(3) That miracles wrought for the confirmation of any Divine testimony or revelation made to another are a sufficient means whereby those who have not the Divine revelation immediately made to them may be assured that it is Divine; I say these are sufficient means of assurance in this case. But here we must distinguish between doubtful and unquestionable miracles.
IV. WHETHER THIS FAITH CONCERNING A DIVINE REVELATION MADE TO OTHERS NO ADMIT OF DEGREES? That it doth is evident from these expressions which the Scripture useth, of “increasing faith,” of “growing in it,” of “a weak and strong faith,” all which plainly supposeth degrees. And here it will be proper to inquire what is the highest degree of assurance which we can have concerning a Divine revelation made to another, that it is such; whether it be an infallible assurance, or only an undoubted certainty.
1. That infallibility is not essential to Divine faith, and necessarily included in the notion of it; which I prove thus. Divine faith admits of degrees, as I have showed before; but there can be no degree of infallibility. Infallibility is an impossibility of being deceived; but there are no degrees of impossibility, one thing is not more impossible than another; but all things that are impossible are equally so.
2. That the assurance which we have of the miracles wrought for the confirmation of the gospel is not an infallible assurance.
3. That an undoubted assurance of a Divine revelation that it is such, is as much as in reason can be expected. No man pretends to a Divine revelation that there is a God; but only to have rational satisfaction of it, such as leaves no just or reasonable cause to doubt of it. And why then should any desire greater assurance of a Divine revelation than he hath of a God?
4. An undoubted assurance is sufficient to constitute a Divine faith. Do not men venture their estates in traffic to places they never saw, because they have it from credible persons that there are such places, and they have no reason to doubt their testimony; and why should not the same assurance serve in greater matters if an undoubted assurance of a lesser benefit and advantage will make men venture as much? Why should any man desire greater assurance of anything than to have no just reason to doubt it; why more than so much as the thing is capable of? I shall only add this: that nothing hath been more pernicious to Christian religion than the vain pretences of men to greater assurance concerning things relating to it than they can make good; the mischief of which is this--that when discerning and inquisitive men find that men pretend to greater matters than they can prove, this makes them doubt of all they say, and to call in question Christianity itself. Whereas if men would be contented to speak justly of things, and pretend to no greater assurance than they can bring evidence for, considerate men would be apt to believe them.
V. WHAT IS THE PROPER AND GENUINE EFFECT OF THIS FAITH OF A DIVINE REVELATION? I answer, a compliance with the design and intention of it.
VI. IN WHAT RESPECT THIS MAY BE CALLED A DIVINE FAITH. TO this I answer, not only in respect of the object of it, and the argument whereby it is wrought, and the effect of it; but, likewise, in respect of the author and efficient of it, which is the Divine Spirit. (Abp. Tillotson.)
Of the testimony of the Spirit to the truth of the gospel
I. IN RESPECT OF THE OUTWARD EVIDENCE WHICH THE SPIRIT OF GOD GIVES US TO PERSUADE US TO BELIEVE. And if this be not that which divines mean by the testimony of the Spirit in this matter, yet I think it is that which may most properly be so called. Now the Spirit of God did outwardly testify concerning Jesus, that He was the Messias, and came from God; and that the doctrine which He taught was Divine.
1. In the voice from heaven, which accompanied the descending of the Spirit upon Him (Mat_3:17).
2. In those miracles which Christ Himself wrought by the Spirit of God, which were so eminent a testimony of the Spirit of God, that the resisting of the evidence of those miracles, and the attributing of them to the devil, is by our Saviour called a blasphemy against the Holy Ghost.
3. In the great miracle of His resurrection from the dead.
4. In the effusion of the Spirit upon the apostles, who were to preach Christ and His doctrine to the world; and that it might carry its evidence along with it.
II. FAITH IS IN A PECULIAR MANNER ATTRIBUTED TO THE SPIRIT OF GOD, IN RESPECT OF THE INWARD EFFICACY AND OPERATION OF THE DIVINE SPIRIT UPON THE HEARTS AND MINDS OF THOSE WHO SINCERELY AND EFFECTUALLY BELIEVE AND ENTERTAIN THE GOSPEL.
1. By strengthening the faculty, that is, raising and enabling our understanding to yield assent to the gospel. God is said, in Scripture, to “enlighten the eyes of our understandings,” which we may, if we please, understand in this sense; although that may be done by propounding such truths to us as we were ignorant of before, and could not have discovered, unless they had been revealed.
2. By enlightening and discovering the object, or thing to be believed. In the case we are speaking of, the object or thing to be believed is the gospel: now we may imagine the Spirit of God may work a faith or persuasion of this in us, by revealing or discovering to us this proposition, that the gospel is true.
3. By propounding and offering to us such arguments and evidence as are apt to persuade us of the truth of the gospel. And this, the Spirit of God, which inspired the writers of the Scripture, doth mediately by the Scriptures, and those characters of Divinity which are in the doctrines contained in them; and by those miracles which are there credibly related to be wrought by the Spirit of God, for the confirmation of that doctrine. And besides this, the Spirit of God may, when He pleaseth, and probably often doth, immediately suggest those arguments to our minds, and bring them to our remembrance.
4. By holding our minds intent upon this evidence, till it hath wrought its effect upon us.
5. By removing the impediments which hinder our effectual assent to the gospel. And in this and the last particular I conceive the work of the Spirit of God, in the producing of faith, principally to consist.
6. By furthering and helping forward the efficacy of this persuasion upon our hearts and lives, in the first work of conversion and regeneration, and in the progressive work of sanctification afterward, both which the Scripture doth everywhere attribute to the Spirit of God, as the author and efficient cause.
Lessons:
1. We may learn from hence to attribute all the good that is in us, or that we do in any kind, to God.
III. THOUGH “FAITH” BE “THE GIFT OF GOD,” YET THOSE THAT BELIEVE NOT ARE FAULTY UPON THIS ACCOUNT, THAT THEY QUENCH AND RESIST THE BLESSED MOTIONS OF GOD’S SPIRIT, and the influence and operation of the Spirit of God, which accompany the truth of the gospel to the minds of men, and produce their effect wherever they are not opposed and rejected by the prejudice and perverseness of men.
IV. Let us depend upon God for every good gift, and EARNESTLY BEG THE ASSISTANCE AND INFLUENCE OF HIS HOLY SPIRIT, WHICH IS SO NECESSARY TO US TO BEGET FAITH IN US, AND TO PRESERVE AND MAKE IT EFFECTUAL UPON OUR HEARTS AND LIVES. Bread is not more necessary to the support of our natural life, than the Holy Spirit of God to our spiritual life. For our encouragement to ask this gift of God’s Holy Spirit, our Saviour hath told us that God is very ready to bestow it upon us (Luk_11:11-13). (Abp. Tillotson.)
The efficacy, usefulness, and reasonableness, of Divine faith
I. WITHOUT FAITH THERE CAN BE NO RELIGION. And this will appear by inquiring into the nature of all human actions, whether civil or religious; and this is common to both of them, that they suppose some kind of faith or persuasion. For example, husbandry, or merchandise; no man will apply himself to these, but upon some belief or persuasion of the possibility and necessity, or at least usefulness and convenience, of these to the ends of life. So it is in Divine and religious things; nothing is done without faith. No man will worship God unless he believe there is a God; unless he be persuaded there is such a being, which, by reason of his excellency and perfection, may challenge our veneration; and unless he believe the goodness of this God, that “He will reward those that diligently serve Him.” So likewise no man can entertain Christ as the Messias and Saviour of the world, and yield obedience to His laws, unless he believes that He was sent of God, and ordained by Him to be a Prince and a Saviour. So that you see the necessity of faith to religion.
II. THE INFLUENCE THAT A DIVINE FAITH HATH UPON MEN TO MAKE THEM RELIGIOUS.
1. A true Divine faith supposeth a man satisfied and persuaded of the reasonableness of religion. He that verily believes there is a God, believes there is a being that hath all excellency and perfection, that is infinitely good, and wise, and just, and powerful, that made and preserves all things. Now he that believes such a Being as this, cannot but think it reasonable that He should be esteemed and adored by all those creatures that are sensible and apprehensive of these excellences; not only by constant praise of Him, but by a universal obedience to His will, and a cheerful submission to His pleasure. For what more reasonable than gratitude? And seeing He is truth itself, and hath been pleased to reveal His will to us, what can be more reasonable than to believe all those discoveries and revelations which “ God, who cannot lie,” hath made to us, and to comply with the intention of them? And seeing He is the original pattern of all excellency and perfection, what can be more reasonable than to imitate the perfections of the Divine nature, and to endeavour to be as like God as we can? And these are the sum of all religion.
2. A true Divine faith supposeth a man satisfied and persuaded of the necessity of religion; that is, that it is necessary to every man’s interest to be religious; that it will be highly for our advantage to be so, and eminently to our prejudice to be otherwise; that if we be so we shall be happy, if we be not we shall be miserable and undone for ever.
(1) From the nature and reason of the thing. Every man that believes a God, must believe Him to be the supreme good; and the greatest happiness to consist in the enjoyment of Him; and a separation from Him to be the greatest misery. Now God is not to be enjoyed but in a way of religion. Holiness makes us like to God, and likeness will make us love Him; and love will make us happy in the enjoyment of Him; and without this it is impossible to be happy.
(2) Every man who believes the revelations which God hath made, cannot but be satisfied how much religion is his interest from the promises and threatenings of God’s Word. APPLICATION:
1. This shows why there is so little of true religion in the world; it is for want of faith, without which it is impossible for men to be religious. If men were verily persuaded that the great, and holy, and just God looks continually upon them, and that it is impossible to hide from Him anything that we do, they would not dare to commit any sin in His sight, and under the eye of Him who is their Father and Master, their Sovereign and their Judge, their Friend and Benefactor; who is invested with all these titles, and stands to us in all these relations, which may challenge reverence and respect. Did men believe that they shall live for ever, and that after this short life is ended they must enter upon eternity; did men believe this, would they not with all possible care and diligence endeavour to attain the one and avoid the other? Did men believe the Scripture to be the Word of God, and to contain matters of the highest importance to our everlasting happiness, would they neglect it and lay it aside, and study it no more than a man would do an almanac out of date.
2. If faith have so great an influence upon religion, then the next use shall be to persuade men to believe. No man can be religious that doth not believe these two things:
(1) The principles of natural religion--that there is a God; that His soul is immortal; and that there are future rewards.
(2) That the Scriptures are the Word of God; or, which comes all to one, that the doctrine contained in them is a Divine revelation. Therefore whoever would persuade men to be religious, he must begin here; and whoever would improve men in religion and holiness, he must labour to strengthen this principle of faith. (Abp. Tillotson.)
Faith
The old Assembly’s Catechism asks, “What is the chief end of man?” and its answer is, “To glorify God, and to enjoy Him for ever.” The answer is exceedingly correct; but it might have been equally truthful if it had been shorter. The chief end of man is “to please God”; for in so doing he will please himself. He that pleases God is, through Divine grace, journeying onward to the ultimate reward of all those that love and fear God; but he who is ill-pleasing to God must, for Scripture has declared it, be banished from the presence of God, and consequently from the enjoyment of happiness. If then, we be right in saying that to please God is to be happy, the one important question is, how can I please God? And there is something very solemn in the utterance of our text: “Without faith it is impossible to please God.” That is to say, do what you may, strive as earnestly as you can, live as excellently as you please, make what sacrifices you choose, be as eminent as you can for everything that is lovely and of good repute, yet none of these things can be pleasing to God unless they be mixed with faith.
I. First, for the EXPOSITION. What is faith?
1. The first thing in faith is knowledge. “Search the Scriptures,” then, “for in them ye think ye have eternal life, and they are they which testify of Christ”; and by reading cometh knowledge, and by knowledge cometh faith, and through faith cometh salvation.
2. But a man may know a thing, and yet not have faith. I may know a thing, and yet not believe it. Therefore assent must go with faith; that is to say, what we know we must all agree unto, as being most certainly the verity of God.
3. But a man may have all this, and yet not possess true faith; for the chief part of faith lies in the last head, namely, in an affiance to the truth; not the believing it merely, but the taking hold of it as being ours, and in the resting on it for salvation. Recumbency on the truth was the word which the old preachers used. You will understand that word. Leaning on it; saying, “This is truth, I trust my salvation on it.” Now, true faith, in its very essence rests in this--a leaning upon Christ. It will not save me to know that Christ is a Saviour; but it will save me to trust Him to be my Saviour.
II. And now we come to the ARGUMENT--why, without faith, we cannot be saved.
1. “Without faith it is impossible to please God.” And I gather it from the fact that there never has been the case of a man recorded in Scripture who did please God without faith.
2. But the next argument is, faith is the stooping grace, and nothing can make man stoop without faith. Now, unless man does stoop, his sacrifice cannot he accepted. The angels know this. When they praise God, they do it veiling their faces with their wings. The redeemed know it. When they praise God, they cast their crowns before His feet.
3. Faith is necessary to salvation, because we are told in Scripture that works cannot save. To tell a very familiar story, and even the poorest may not misunderstand what I say: a minister was one day going to preach. He climbed a hill on his road. Beneath him lay the villages, sleeping in their beauty, with the cornfields motionless in the sunshine; but he did not look at them, for his attention was arrested by a woman standing at her door, and who, upon seeing him, came up to him with the greatest anxiety, and said, “Oh, sir, have you any keys about you? I have broken the key of my drawers, and there are some things that I must get directly.” Said he, “I have no keys.” She was disappointed, expecting that every one would have some keys. “But suppose,” he said, “I had some keys, they might not fit your lock, and therefore you could not get the articles you want. But do not distress yourself, wait till some one else comes up. But,” said he, wishing to improve the occasion, “have you ever heard of the key of heaven?” “Ah! yes,” she said, “I have lived long enough, and I have gone to church long enough, to know that if we work hard and get our bread by the sweat of our brow, and act well towards our neighbours, and behave, as the catechism says, lowly and reverently to all our betters, and if we do our duty in that station of life in which it has pleased God to place us, and say our prayers regularly, we shall be saved.” “Ah!” said he, “my good woman, that is a broken key, for you have broken the commandments, you have not fulfilled all your duties. It is a good key, but you have broken it.” “Pray, sir,” said she, believing that he understood the matter, and looking frightened, “What have I left out? … Why,” said he, “the all-important thing, the blood of Jesus Christ. Don’t you know it is said, the key of heaven is at His girdle; He openeth, and no man shutteth; He shutteth, and no man openeth”? And explaining it more fully to her, he said, “It is Christ, and Christ alone, that can open heaven to you, and not your good works.” “What, minister,” said she, “are our good works useless, then?” “No,” said he, “not after faith. If you believe first, you may have as many good works as you please; but if you believe, you will never trust in them, for if you trust in them you have spoilt them, and they are not good works any longer. Have as many good works as you please, still put your trust wholly in the Lord Jesus Christ, for if you do not, your key will never unlock heaven’s gate.”
4. Again: without faith it is impossible to be saved, and to please God, because without faith there is no union to Christ. Now, union to Christ is indispensable to our salvation. If I come before God’s throne with my prayers, I shall never get them answered, unless I bring Christ with me.
5. “Without faith it is impossible to please God,” because it is impossible to persevere in holiness without faith.
III. And now in conclusion, THE QUESTION, the vital question. Have you faith?
1. He that has faith has renounced his own righteousness.
2. True faith begets a great esteem for the person of Christ.
3. He that has true faith will have true obedience. (C. H. Spurgeon.)
Faith essential to pleasing God
I. THE APOSTLE ASSERTS THAT FAITH IS ABSOLUTELY ESSENTIAL TO THE PLEASING OF GOD.
1. For, first, without faith there is no capacity for communion with God at all. The things of God are spiritual and invisible; without faith we cannot recognise such things, but must be dead to them.
2. Without faith the man himself is not pleasing to God. Faith in Christ makes a total change in our position towards God--we who were enemies are reconciled; and from this comes towards God a distinct change in the nature of all our actions: imperfect though they be, they spring from a loyal heart, and they are pleasing to God.
3. Remember that, in human associations, want of confidence would prevent a man’s being well-pleasing to another. When the creature dares to doubt his Creator, how can the Creator be pleased?
4. Unbelief takes away the common ground upon which God and man can meet. According to the well-worn fable, two persons who are totally different in their pursuits cannot well live together: the fuller and the charcoal-burner were obliged to part; for whatever the fuller had made white, the collier blackened with his finger. If differing pursuits divide, much more will differing feelings upon a vital point. It is Jesus whom Jehovah delights to honour; and if you will not even trust Jesus with your soul’s salvation, you grieve the heart of God, and He can have no pleasure in you.
5. Want of faith destroys all prospect of love.
6. Want of faith will create positive variance on many points.
7. By what means can we hope to please God, apart from faith in Him? By keeping all the commandments? Alas! you have not done so. If you do not believe in Him you are not obedient to Him. We are bound to obey with the mind by believing, as well as with the hand by acting. Remember the impossibility of pleasing the Lord without faith, and do not dash your ship upon this iron-bound coast.
II. THE APOSTLE MENTIONS TWO ESSENTIAL POINTS OF FAITH. He begins by saying, “He that cometh to God must believe that He is.” Note the key-word “must”: it is an immovable, insatiable necessity. Before we can walk with God, it is clear that we must “come to God.” Naturally, we are at a distance from Him, and we must end that distance by coming to Him, or else we cannot walk with Him, nor be pleasing to Him. Believe that God is as truly as you are; and let Him be real to you. Believe that He is to be approached, to be realised, to be, in fact, the great practical factor of your life. Hold this as the primary truth, that God is most influential upon you; and then believe that it is your business to come to Him. But there is only one way of coming to Him, and you must have faith to use that way. Yet all this would be nothing without the second point of belief. We must believe that “He is the rewarder of them that diligently seek Him.” We seek Him, first, when we begin by prayer, by trusting to Jesus, and by.calling upon the sacred name, to seek salvation. Afterwards we seek God by aiming at His glory, by making Him the great object for which we live.
III. WE WILL NOW GATHER A FEW LESSONS FROM WHAT THE APOSTLE HAS TAUGHT US.
1. First, then, the apostle teaches us here by implication that God is pleased with those who have faith The negative is often the plainest way of suggesting the positive.
2. Learn, next, that those who have faith make it the great object of their life to please God.
3. Next, note, the apostle teaches us here that they who have faith in God are always coming to God; for He speaks of the believer as “He that cometh to God.” You not only come to Him, and go away from Him, as in acts of prayer and praise; but you are always coming; your life is a march towards Him.
4. God will see that those who practise faith in Him shall have a reward. God Himself is enough for the believer.
5. Those who have no faith are in a fearful case. (C. H. Spurgeon.)
Trust gratifies
The “Cottager and Artisan” gives the following anecdote of the late Lord Shaftesbury:--“I was one day,” he said, “about to cross the street in one of the great thoroughfares of London. It was very crowded, and a little girl all alone was much puzzled as to how she was to get over. I watched her walking up and down, and scanning the faces of those who passed to see if there were any whom she could trust, but for a long time she seemed to scan in vain. At last she came to me, and looking timidly up in my face, whispered, ‘Please, sir, will you lift me over?’ And,” Lord Shaftesbury adds, “that little child’s trust was the greatest compliment I ever had in my life.”
Value of faith
A New-Year’s wish of Romaine for his people and for himself was: “God grant that this may be a year famous for believing.” That is a wish that the most advanced century will never outgrow. Such a year will be famous indeed. Mighty works and mighty men are found where there is famous faith. The measure of the possibility of a year great in believing is the measure of the Infinite God Himself. (Sword and Trowel.)
He that cometh to God
Access to God:
It is a wonderful idea, the idea of the infinite, almighty, eternal Being, as to be approached and communicated with by man. If we might allow ourselves in such an imagination, as that the selected portion of all humanity, the very best and wisest persons on earth, were combined into a permanent assembly, and invested with a sovereign authority--the highest wisdom, virtue, science, and power thus united--would not a perfectly free access for the humblest, poorest, most distressed, and otherwise friendless, to such an assemblage, with a certainty of their most kind and sedulous attention being given--of their constant will to render aid--of their wisdom and power being promptly exercised--would not this be deemed an inestimable privilege to all within the compass of such an empire? But take a higher position, and suppose that there were such an economy that the most illustrious of the departed saints held the office of being practically, though unseen, patrons, protectors, assistants, guides, to men on earth; that the spirits of patriarchs, prophets, and apostles, could be drawn, by those who desired it, to a direct personal attention, and to an exercise of their benignity and interference--would not this appear a resource of incalculable value? But there is another far loftier ascension. We are informed of a glorious order of intelligences that have never dwelt in flesh; many of whom may have enjoyed their existence from a remoteness of time surpassing what we can conceive of eternity; with an immense expansion of being and powers; with a perpetual augmentation of the goodness inspired by their Creator; and exercising their virtues and unknown powers in appointed offices of beneficence throughout the system of unnumbered worlds. Would it not seem a pre-eminent privilege, if the children of the dust might obtain a direct communication with them; might invoke them, accost them, draw them to a fixed attention, and with a sensible evidence of their indulgent patience and celestial benignity? Would not this seem an exaltation of felicity, throwing into shade everything that could be imagined to be derived to us from the benevolence and power of mortal or glorified humanity? Now, here we are at the summit of created existence; and up to this sublime elevation we have none of these supposed privileges. What, then, to do next? Next, our spirits have to raise their thoughts to an awful elevation above all subordinate existence in earth and heaven, in order to approach a presence where they may implore a beneficent attention, and enter into a communication with Him who is uncreated and infinite; a transition compared to which the distance from the inferior to the nobler, and then to the noblest of created beings, is reduced to nothing; as one lofty eminence on an elevated mountain--and a higher--and the highest--but thence to the starry heavens! But think, who is it that is thus to “come to God?” Man! little, feeble, mortal, fallen, sinful man! He is, if we may speak in such language, to venture an act expressly to arrest the attention of that stupendous Being. The purpose is to speak to Him in a personal manner; to detain Him in communication. The approaching petitioner is to utter thoughts, for God to admit them into His thoughts! He seeks to cause his words to be listened to by Him whose own words may be, at the very time, commanding new creations into existence. But reflect, also, that it is an act to call the special attention of Him whose purity has a perfect perception of all that is evil in the creature that approaches Him; of Him whom the applicant is conscious he has not, to the utmost of his faculties, adored or loved: alas! the very contrary! What an amazing view is thus presented of the situation the unworthy mortal is placed in, the position which he presumes to take, in “coming to God.” A sinful being immediately under the burning rays of Omnipotent Holiness! The idea is so fearful, that one might think it should be the most earnest desire of the human soul that there should be some intervention to save it from the fatal predicament. No wonder, then, that the most devout men of every age of the Christian dispensation have welcomed with gratitude the doctrine of a Mediator, manifested in the person of the Son of God, by whom the holiness of God and the sinfulness of man are, as it were, kept asunder; and a happy communication can take place through the medium of One who stands before the Divine Majesty of Justice, in man’s behalf, with a propitiation and a perfect righteousness. Thus far, and too long, we have dwelt on the wonderfulness of the fact and the greatness of the privilege of “coming to God.” We have to consider, a little, with what faith this is to be done. “Must believe that He is.” Must have a most absolute conviction that there is one Being infinitely unlike and superior to all others; the sole Self-existent, All-comprehending, and All-powerful; a reality in such a sense that all other things are but precarious modes of being, subsisting simply in virtue of His will;--must pass through and beyond the sphere of sense, to have a spiritual sight of “Him that is invisible”; and, more than merely a principle held in the understanding, must verify the solemn reality in a vitally pervading sentiment of the soul. And what a glory of intellect and faith thus to possess a truth which is the sun in our mental sphere, and whence radiate all the illuminations and felicities that can bless the rational creation! And what a spectacle of debasement and desolation is presented to us, when we behold the frightful phenomenon of a rational creature disbelieving a God! But how easily it may be said, “We have that faith; we never denied or doubted that there is such a Being.” Well; but reflect, and ascertain in what degree the general tenor of your feelings, and your habits of life, have been different from what they might have been if you had disbelieved or doubted. The effectual faith in the Divine existence always looks to consequences. In acknowledging each glorious attribute, it regards the aspect which it bears on the worshipper, inferring what will therefore be because that is. It is not a valid faith in the Divinity, as regarded in any of His attributes, till it excite the solicitous thought, “And what then?” He is, as supreme in goodness; and what then? Then, how precious is every assurance from Himself that He is accessible to us. Then, is it not the truest insanity in the creation to be careless of His favour? Then, happy they who obtain that favour, by devoting themselves to seek it. Then, let us instantly and ardently proceed to act on the conviction that He is the “rewarder of them that diligently seek Him.” This faith is required in consideration of the intention (might we presume to say, reverently, the sincerity of the heavenly Father in calling men to come to Him. “I have not said, Seek ye Me in vain.” To what purpose are they thus required to make His favour the object of their eternal aspiration; to forego all things rather than this. Why thus summoned, and trained, and exercised, to a lofty ambition far above the world? Not to frustrate all this labour, not to disappoint them of the felicity to which they continually aspire! They “must believe that He is a rewarder”; that He is not thus calling them up a long, laborious ascent, only that they may behold His glorious throne, come near to His blissful paradise, do Him homage at its gate, and then be shut out. Consider again: it is because there is a Mediator, that sinful men are authorised to approach to God, seeking that--no more than that--which the mysterious appointment was made, in Divine justice and mercy, for the purpose of conferring on them. Then they must believe that this glorious office cannot but be availing to their success. What has been appointed, in the last resort, in substitution and in remedy of an antecedent economy, because that has failed, must be, by eminence, of a nature not itself to fail. They that “ come to God” in confidence on this new Divine constitution, will find that He, in justice to His appointment of a Mediator, will grant what is promised and sought in virtue of it; in other words, will be a “ rewarder “ for Christ’s sake. And what is that in which it will be verified to them “ that He is a rewarder”? For what will they have to adore and bless Him as such? For the grandest benefits which even He can impart in doing full justice to the infinite merits of the appointed Redeemer. But the important admonition, to be repeated here in concluding, is, that all this is for them “ that diligently seek”; so habitually, importunately, perseveringly, that it shall in good faith be made the primary concern of our life; so that, while wishes and impulses to obtain are incessantly springing from the busy soul in divers directions, there shall still be one predominant impulse directed towards heaven. And, if such representations as we have been looking at be true, think what might be obtained by all of us, who have them at this hour soliciting our attention, on the supposition that we all should henceforward be earnest applicants to the Sovereign Rewarder. Think of the mighty amount of good, in time and eternity, as our collective wealth; and of the value of every individual share. (John Foster.)
Postulates of prayer
“He that cometh to God”--this is a special characterisation of prayer. It seems to localise the omnipresent God. To come to Him is to be vividly conscious of Him, and to realise His goodness and grace; to touch Him, and speak to Him.
I. The first postulate of prayer is BELIEF IN THE PERSONALITY OF GOD. If I think of God as a universal ether, as a highly-sublimated steam which pervades and works the machine of the universe, I can no more pray to Him than I could pray to the steam of the locomotive to put me down at such and such a station. If I think of God as an unconscious something, idea, or what else, which is necessarily and unconsciously developing itself into the universe, I can no more pray to that than I can to the principle of evolution. If God be not a person, if He be a mere force, as pray to that I might as well say to gravitation, which has broken my head, “Heal me,” or to time, which has left me behind, “Wait for me.”
II. We must not only believe that God is, but also that He is the rewarder of them that seek after Him, which involves as a second postulate of prayer that GOD HAS POWER TO HEAR AND ANSWER PRAYER. Prayer, it is said, has a great reflex action. It certainly has. Going over and giving thanks for God’s mercies excites my gratitude, even though there be no God to receive my thanks. But I would not so befool myself as to give thanks, if I did not believe God is to reward my thanks by receiving them. A celebrated scientific lecturer, while insisting on the operation of law, once said: “The united voice Of this assembly could not persuade me that I have not at this moment the power to lift my arm if I wished to do so.” And if, in spite of gravitation, man has this power, surely we cannot deny a corresponding power to God. In answer to my child’s prayer I can lift my arm, though gravitation operates to keep it down. And in answer to my prayer, God my Father, being no less personal than I, can do what is analogous to my lifting my arm. He can subordinate, combine His laws according to His mighty power and wisdom, so that, without dishonouring, but rather honouring them in using them, He brings about the result, which is the reward of my prayer.
III. But to reward, there must be something more than the power; there must be the grace. We note, then, as the third postulate of prayer, GOD’S WILLINGNESS TO REWARD. Some, learning that this earth is but a small part of the solar system, and the solar system but a mote in the sunbeam of the universe, say, with more than the psalmist’s meaning: Well, what is man that God should be mindful of him, or the son of man that God should visit him? Why should God answer the prayers of one so insignificant? The question would have force if man were nothing more than matter. But there is a spirit in man, and the breath of God hath given him understanding; we are His offspring. A solar system, therefore, might expire, but it would touch God less than the cry of one of His children. Insignificant man is materially, but not spiritually. He has a quality transcending all matter; he has a life which shall flourish with immortal energy when the fires of the sun are sunk into cold ashes. God will hear His child, though the child be small. Ah, but we are sinful, and He is holy; will He suffer us to come near Him? Verily, God is willing that the sinful, being penitent, should draw near to Him. Why, has He not drawn near to them in every inviting word and gracious deed of prophet and saint? Has He not drawn near to them in Christ Jesus? Yea, does He not draw near to us sinful now? What is that loathing of sin which sometimes comes upon the sinner? What is that sense of shame and feeling of disgust which sometimes fills him? What is that longing for good, that wistful looking back to the days when the heart was pure? What are these but God coming to the sinner? What are our hungerings for righteousness, our longings for truth, our aspirations for goodness, but God in us, working in us to will and to do of His good pleasure? To meet, then, such operations is to fulfil His own desires; to reward such feelings is to satisfy Himself. If God has come thus to us, how can we doubt that He will reward us coming to Him? How can He deny our prayer, when to fulfil it is to fulfil His own will? (A. Goodrich, D. D.)
