Part 6
IV. I come now to the last thing of which I spoke. I promised to point out some probable causes why an assured hope is so seldom attained. I will do it very shortly.
This is a very serious question, and ought to raise in all of us great searchings of heart. Few, certainly, of Christ's people seem to reach
up to this blessed spirit of assurance. Many comparatively believe, but few are persuaded. Many comparatively have saving faith, but few that glorious confidence which shines forth in the language of St. Paul. That such is the case, I think we must all allow.
Now, why is this so?—Why is a thing which two Apostles have strongly enjoined us to seek after, a thing of which few believers have any experimental knowledge in these latter days? Why is an assured hope so rare?
I desire to offer a few suggestions on this point, with all humility. I know that many have never attained assurance, at whose feet I would gladly sit both in earth and heaven. Perhaps the Lord sees something in the natural temperament of some of His children, which makes assurance not good for them. Perhaps, in order to be kept in spiritual health, they need to be kept very low. God only knows. Still, after every allowance, I fear there are many believers without an assured hope, whose case may too often be explained by causes such as these.
(1) One most common cause, I suspect, is a defective view of the doctrine of justification.
I am inclined to think that justification and sanctification are insensibly confused together in the minds of many believers. They receive the Gospel truth,—that there must be something done IN US, as well as something done FOR US, if we are true members of Christ: and so far they are right. But then, without being aware of it, perhaps, they seem to imbibe the idea that their justification is, in some degree, affected by something within themselves. They do not clearly see that Christ's work, not their own work—either in whole or in part, either directly or indirectly—is the alone ground of our acceptance with God; that justification is a thing entirely without us, for which nothing whatever is needful on our part but simple faith,—
and that the weakest believer is as fully and completely justified as the strongest.*
Many appear to forget that we are saved and justified as sinners, and only sinners; and that we never can attain to anything higher, if we live to the age of Methuselah. Redeemed sinners, justified sinners, and renewed sinners doubtless we must be,—but sinners, sinners, sinners, we shall be always to the very last. They do not seem to comprehend that there is a wide difference between our justification and our sanctification. Our justification is a perfect finished work, and admits of no degrees. Our sanctification is imperfect and incomplete, and will be so to the last hour of our life. They appear to expect that a believer may at some period of his life be in a measure free from corruption, and attain to a kind of inward perfection. And not finding this angelic state of things in their own hearts, they at once conclude there must be something very wrong in their state. And so they go mourning all their days,—oppressed with fears that they have no part or lot in Christ, and refusing to be comforted.
Let us weigh this point well. If any believing soul desires assurance, and has not got it, let him ask himself, first of all, if he is quite sure he is sound in the faith, if he knows how to distinguish things that differ, and if his eyes are thoroughly clear in the matter of justification. He must know what it is simply to believe and to be justified by faith before he can expect to feel assured.
In this matter, as well as in many others, the old Galatian heresy is the most fertile source of error, both in doctrine and in practice. People ought to seek clearer views of Christ, and what Christ has done for them. Happy is the man who really understands "justification by faith without the deeds of the law."
(2) Another common cause of the absence of assurance is, slothfulness about growth in grace.
I suspect many true believers hold dangerous and unscriptural views on this point; I do not of course mean intentionally, but they do hold them. Many appear to think that, once converted, they have little more to attend to, and that a state of salvation is a kind of easy chair, in which they may just sit still, lie back, and be happy. They seem to fancy that grace is given them that they may enjoy it, and they forget that it is given, like a talent, to be used, employed, and improved. Such persons lose sight of the many direct injunctions "to increase,— to grow,—to abound more and more,—to add to our faith," and the like; and in this little-doing condition, this sitting-still state of mind, I never marvel that they miss assurance.
I believe it ought to be our continual aim and desire to go forward, and our watchword on every returning birthday, and at the beginning of every year, should be, "More and more" (1 Thess. 4:1): more knowledge,—more faith,—more obedience,—more love. If we have brought forth thirtyfold, we should seek to bring forth sixty; and if we have brought forth sixty, we should strive to bring forth a hundred. The will of the Lord is our sanctification, and it ought to be our will too. (Matt. 13:23; 1 Thess. 4:3.)
One thing, at all events, we may depend upon,—there is an inseparable connection between diligence and assurance. "Give diligence," says Peter, "to make your calling and election sure." (2 Peter 1:10.) "We desire," says Paul, "that every one of you do show the same diligence to the full assurance of hope unto the end." (Heb. 6:11.) "The soul of the diligent," says Solomon, "shall be made fat." (Prov. 13:4.) There is much truth in the old maxim of the Puritans:
"Faith of adherence comes by hearing, but faith of assurance comes not without doing."
Is any reader of this paper one of those who desires assurance, but have not got it? Mark my words. You will never get it without diligence, however much you may desire it. There are no gains without pains in spiritual things, any more than in temporal. "The soul of the sluggard desireth and hath nothing." (Prov. 13:4.)*
(3) Another common cause of a want of assurance is, an inconsistent walk in life.
With grief and sorrow I feel constrained to say that I fear nothing more frequently prevents men attaining an assured hope than this. The stream of professing Christianity in this day is far wider than it formerly was, and I am afraid we must admit at the same time it is much less deep.
Inconsistency of life is utterly destructive of peace of conscience. The two things are incompatible. They cannot and they will not go together. If you will have your besetting sins, and cannot make up your minds to give them up,—if you will shrink from cutting off the right hand and plucking out the right eye when occasion requires it, —I will engage you will have no assurance.
A vacillating walk,—a backwardness to take a bold and decided line, —a readiness to conform to the world,—a hesitating witness for Christ,—a lingering tone of religion,—a flinching from a high standard of holiness and spiritual life,—all these make up a sure receipt for bringing a blight upon the garden of your soul.
It is vain to suppose you will feel assured and persuaded of your own pardon and acceptance with God, unless you count all God's
commandments concerning all things to he right, and hate every sin, whether great or small. (Psalm 119:128.) One Achan allowed in the camp of your heart will weaken your hands, and lay your consolations low in the dust. You must be daily sowing to the Spirit, if you are to reap the witness of the Spirit. You will not find and feel that all the Lord's ways are ways of pleasantness, unless you labour in all your ways to please the Lord.*
I bless God that our salvation in no wise depends on our own works. By grace we are saved,—not by works of righteousness,—through faith,—without the deeds of the law. But I never would have any believer for a moment forget that our SENSE of salvation depends much on the manner of our living. Inconsistency will dim our eyes, and bring clouds between us and the sun. The sun is the same behind the clouds, but you will not be able to see its brightness or enjoy its warmth, and your soul will be gloomy and cold. It is in the path of well doing that the day-spring of assurance will visit you, and shine down upon your heart.
"The secret of the Lord," says David, "is with them that fear Him, and He will show them His covenant." (Psalm 25:14.)
"To him that ordereth his conversation aright, will I show the salvation of God." (Psalm 50:23.)
"Great peace have they which love Thy law, and nothing shall offend them." (Psalm 119:165.)
"If we walk in the light, as He is in the light, we have fellowship one with another." (1 John 1:7.)
"Let us not love in word, neither in tongue; but in deed and in truth; and hereby we know that we are of the truth, and shall assure our
hearts before Him." (1 John 3:18, 19.)
"Hereby we do know that we know Him, if we keep His commandments." (1 John 2:3.)
Paul was a man who exercised himself to have always a conscience void of offence toward God and toward man. (Acts 24:16.) He could say with boldness, "I have fought the good fight, I have kept the faith." I do not therefore wonder that the Lord enabled him to add with confidence, "Henceforth there is a crown laid up for me, and the Lord shall give it me at that day."
If any believer in the Lord Jesus desires assurance, and has not got it, let him think over this point also. Let him look at his own heart, look at his own conscience, look at his own life, look at his own ways, look at his own home. And perhaps when he has done that, he will be able to say, "There is a cause why I have no assured hope."
I leave the three matters I have just mentioned to the private consideration of every reader of this paper. I am sure they are worth examining. May we examine them honestly. And may the Lord give us understanding in all things.
(1) And now in closing this important inquiry, let me speak first to those readers who have not yet given themselves to the Lord, who have not yet come out from the world, chosen the good part, and followed Christ.
I ask you then to learn from this subject, the privileges and comforts of a true Christian.
I would not have you judge of the Lord Jesus Christ by His people. The best of servants can give you but a faint idea of that glorious
Master. Neither would I have you judge of the privileges of His kingdom, by the measure of comfort to which many of His people attain. Alas, we are most of us poor creatures! We come short, very short, of the blessedness we might enjoy. But, depend upon it, there are glorious things in the city of our God, which they who have an assured hope taste, even in their life-time. There are lengths and breadths of peace and consolation there, which it has not entered into your heart to conceive. There is bread enough and to spare in our Father's house, though many of us certainly eat but little of it, and continue weak. But the fault must not be laid to our Master's charge: it is all our own.
And, after all, the weakest child of God has a mine of comforts within him, of which you know nothing. You see the conflicts and tossings of the surface of his heart, but you see not the pearls of great price which are hidden in the depths below. The feeblest member of Christ would not change conditions with you. The believer who possesses the least assurance is far better off than you are. He has a hope, however faint, but you have none at all. He has a portion that will never be taken from him, a Saviour that will never forsake him, a treasure that fadeth not away, however little he may realize it all at present. But, as for you, if you die as you are, your expectations will all perish. Oh, that you were wise! Oh, that you understood these things! Oh, that you would consider your latter end!
I feel deeply for you in these latter days of the world, if I ever did. I feel deeply for those whose treasure is all on earth, and whose hopes are all on this side the grave. Yes! when I see old kingdoms and dynasties shaking to the very foundation,—when I see, as we all saw a few years ago, kings and princes and rich men and great men fleeing for their lives, and scarce knowing where to hide their heads,—when I see property dependent on public confidence melting like snow in
spring, and public stocks and funds losing their value,—when I see these things, I feel deeply for those who have no better portion than this world can give them, and no place in that kingdom which cannot be removed.*
Take advice of a minister of Christ this very day. Seek durable riches, —a treasure that cannot be taken from you,—a city which hath lasting foundations. Do as the Apostle Paul did. Give yourself to the Lord Jesus Christ, and seek that incorruptible crown He is ready to bestow. Take His yoke upon you, and learn of Him. Come away from a world which will never really satisfy you, and from sin which will bite like a serpent, if you cleave to it, at last. Come to the Lord Jesus as lowly sinners, and He will receive you, pardon you, give you His renewing Spirit, fill you with peace. This shall give you more real comfort than the world has ever done. There is a gulf in your heart which nothing but the peace of Christ can fill. Enter in and share our privileges. Come with us, and sit down by our side.
(2) Lastly, let me turn to all believers who read these pages, and speak to them a few words of brotherly counsel.
The main thing that I urge upon you is this,—if you have not got an assured hope of your own acceptance in Christ, resolve this day to seek it. Labour for it. Strive after it. Pray for it. Give the Lord no rest till you "know whom you have believed."
I feel, indeed, that the small amount of assurance in this day, among those who are reckoned God's children, is a shame and a reproach. "It is a thing to be heavily bewailed," says old Traill, "that many Christians have lived twenty or forty years since Christ called them by His grace, yet doubting in their life." Let us call to mind the earnest "desire" Paul expresses, that "every one" of the Hebrews
should seek after full assurance; and let us endeavour, by God's blessing, to roll this reproach away. (Heb. 6:11.)
Believing reader, do you really mean to say that you have no desire to exchange hope for confidence, trust for persuasion, uncertainty for knowledge? Because weak faith will save you, will you therefore rest content with it? Because assurance is not essential to your entrance into heaven, will you therefore be satisfied without it upon earth? Alas, this is not a healthy state of soul to be in; this is not the mind of the Apostolic day! Arise at once and go forward. Stick not at the foundations of religion: go on to perfection. Be not content with a day of small things. Never despise it in others, but never be content with it yourself.
Believe me, believe me, assurance is worth the seeking. You forsake your own mercies when you rest content without it. The things I speak are for your peace. If it is good to be sure in earthly things, how much better is it to be sure in heavenly things! Your salvation is a fixed and certain thing. God knows it. Why should not you seek to know it too? There is nothing unscriptural in this. Paul never saw the Book of Life, and yet Paul says, "I know and am persuaded."
Make it then your daily prayer that you may have an increase of faith. According to your faith will be your peace. Cultivate that blessed root more, and sooner or later, by God's blessing, you may hope to have the flower. You may not perhaps attain to full assurance all at once. It is good sometimes to be kept waiting: we do not value things which we get without trouble. But though it tarry, wait for it. Seek on, and expect to find.
There is one thing, however, of which I would not have you ignorant: —You must not be surprised if you have occasional doubts, after you have got assurance. You must not forget you are on earth, and not yet
in heaven. You are still in the body, and have indwelling sin: the flesh will lust against the spirit to the very end. The leprosy will never be out of the walls of the old house till death takes it down. And there is a devil, too, and a strong devil: a devil who tempted the Lord Jesus, and gave Peter a fall; and he will take care you know it. Some doubts there always will be. He that never doubts has nothing to lose. He that never fears possesses nothing truly valuable. He that is never jealous knows little of deep love. But be not discouraged: you shall be more than conqueror through Him that loved you.*
Finally, do not forget that assurance is a thing which may be lost for a season, even by the brightest Christians, unless they take care.
Assurance is a most delicate plant. It needs daily, hourly watching, watering, tending, cherishing. So watch and pray the more when you have got it. As Rutherford says, "Make much of assurance." Be always upon your guard. When Christian slept in the arbour, in Pilgrim's Progress, he lost his certificate. Keep that in mind.
David lost assurance for many months by falling into transgression. Peter lost it when he denied his Lord. Each found it again undoubtedly, but not till after bitter tears. Spiritual darkness comes on horseback, and goes away on foot. It is upon us before we know that it is coming. It leaves us slowly, gradually, and not till after many days. It is easy to run down hill. It is hard work to climb up. So remember my caution,—when you have the joy of the Lord, watch and pray.
Above all, grieve not the Spirit. Quench not the Spirit. Vex not the Spirit. Drive Him not to a distance, by tampering with small bad habits and little sins. Little jarrings between husbands and wives make unhappy homes, and petty inconsistencies, known and allowed, will bring in a strangeness between you and the Spirit.
Hear the conclusion of the whole matter.
The man who walks with God in Christ most closely, will generally be kept in the greatest peace.
The believer who follows the Lord most fully and aims at the highest degree of holiness will ordinarily enjoy the most assured hope, and have the clearest persuasion of his own salvation.
NOTE
Extracts from English Divines, showing that there is a difference between faith and assurance,—that a believer may be justified and accepted with God, and yet not enjoy a comfortable knowledge and persuasion of his own safety,—and that the weakest faith in Christ, if it be true, will save a man as surely as the strongest.
(1) "The mercy of God is greater than all the sins in the world. But we sometimes are in such a case, that we think we have no faith at all; or if we have any, it is very feeble and weak. And therefore these are two things: to have faith, and to have the feeling of faith. For some men would fain have the feeling of faith, but they cannot attain unto it; and yet they must not despair, but go forward in calling upon God, and it will come at the length: God will open their hearts, and let them feel His goodness."—Bishop Latimer's Sermons. 1552.
(2) "Weak faith may fail in the applying, or in the apprehension and appropriating of Christ's benefits to a man's own self. This is to be seen in ordinary experience. For many a man there is of humble and contrite heart, that serveth God in spirit and truth, yet is not able to say, without great doubtings and waverings, I know and am fully assured that my sins are pardoned. Now shall we say that all such are without faith? God forbid."
"This weak faith will as truly apprehend God's merciful promises for the pardon of sin as strong faith, though not so soundly. Even as a man with a palsied hand can stretch it out as well to receive a gift at the hand of a king as he that is more sound, though it may be not so firmly and steadfastly."—Exposition of the Creed, by William Perkins, Minister of Christ in the University of Cambridge. 1612.
(3) "This certainty of our salvation, spoken of by Paul, rehearsed by Peter, and mentioned by David (Psalm 4:7), is that special fruit of faith, which breedeth spiritual joy and inward peace, which passeth all understanding. True it is, all God's children have it not. One thing is the tree, and another thing is the fruit of the tree: one thing is faith, and another thing is the fruit of faith. And that remnant of God's elect which feel the want of this faith, have notwithstanding faith."—Sermons by Richard Greenham, Minister and Preacher of the Word of God. 1612.
(4) "Some think they have no faith at all, because they have no full assurance. Yet the fairest fire that can be will have some smoke."— The Bruised Reed, by Richard Sibbes, Master of Catherine Hall, Cambridge, and Preacher of Gray's Inn, London. 1630.
(5) "The act of faith is to apply Christ to the soul; and this the weakest faith can do as well as the strongest, if it be true. A child can hold a staff as well, though not so strongly, as a man. The prisoner through a hole sees the sun, though not so perfectly as they in the open air. They that saw the brazen serpent, though a great way off, yet were healed."
"The least faith is as precious to the believer's soul as Peter's or Paul's faith was to themselves; for it lays hold upon Christ and brings eternal salvation."—An Exposition of the Second Epistle General of
Peter, by the Rev. Thomas Adams, Rector of St. Gregory's, London. 1633.
(6) "Weak faith is true faith,—as precious, though not so great as strong faith: the same Holy Ghost the Author, the same Gospel the instrument."
"If it never proves great, yet weak faith shall save; for it interests us in Christ, and makes Him and all His benefits ours. For it is not the strength of our faith that saves, but truth of our faith,—nor weakness of our faith that condemns, but the want of faith; for the least faith layeth hold on Christ, and so will save us. Neither are we saved by the worth or quantity of our faith, but by Christ, who is laid hold on by a weak faith as well as a strong. Just as a weak hand that can put meat into the mouth shall feed and nourish the body as well as if it were a strong hand; seeing the body is not nourished by the strength of the hand, but by the goodness of the meat."—The Doctrine of Faith, by John Rogers, Preacher of God's Word, at Dedham, in Essex. 1634.
(7) "It is one thing to have a thing surely, another thing to know I have it surely. We seek many things that we have in our hands, and we have many things that we think we have lost. So a believer, who hath a sure belief, yet doth not always know that he so believeth. Faith is necessary to salvation: but full assurance that I do believe is not of like necessity."—Ball on Faith. 1637.
(8) "There is a weak faith, which yet is true; and although it be weak, yet, because it is true, it shall not be rejected of Christ."
"Faith is not created perfect at the first, as Adam was; but is like a man in the ordinary course of nature, who is first an infant, then a child, then a youth, then a man."
"Some utterly reject all weak ones, and tax all weakness in faith with hypocrisy. Certainly these are either proud or cruel men."
"Some comfort and establish those who are weak, saying, 'Be quiet. Thou hast faith and grace enough, and art good enough: thou needest no more, neither must thou be too righteous.' (Eccles. 7:16.) These are soft, but not safe, cushions: these are fawning flatterers, and not faithful friends."
"Some comfort and exhort, saying, 'Be of good cheer: He who hath begun a good work will also finish it in you; therefore pray that His grace may abound in you; yea, do not sit still, but go forward, and march on in the way of the Lord.' (Heb. 6:1.) Now this is the safest and best course."—Questions, Observations, etc., upon the Gospel according to St. Matthew, by Richard Ward, sometime Student at Cambridge, and Preacher of the Gospel in London. 1640.
(9) "A man may be in the favour of God, in the state of grace, a justified man before God, and yet want the sensible assurance of His salvation, and of the favour of God in Christ."
"A man may have saving grace in him, and not perceive it himself; a man may have true justifying faith in him, and not have the use and operation of it, so far as to work in him a comfortable assurance of his reconciliation with God. Nay, I will say more: a man may be in the state of grace, and have true justifying faith in him, and yet be so far from sensible assurance of it in himself, as in his own sense and feeling he may seem to be assured of the contrary. Job was certainly in this case when he cried unto God, 'Wherefore hidest Thou Thy face and holdest me for Thine enemy?' (Job 13:24.)"
"The weakest faith will justify. If thou canst receive Christ and rest upon Him, even with the weakest faith, it will serve thy turn. Take
heed thou think not it is the strength of thy faith that justifieth thee. No, no: it is Christ and His perfect righteousness which thy faith receiveth and resteth upon, that doth it. He that hath the feeblest and weakest hand may receive an alms and apply a sovereign plaster to his wound, as well as he that hath the strongest, and receive as much good by it too."—Lectures upon the 51st Psalm, preached at Ashbyde-la-Zouch, by Arthur Hildersam, Minister of Jesus Christ. 1642.
(10) "Though your grace be never so weak, yet, if ye have truth of grace, you have as great a share in the righteousness of Christ for your justification as the strong Christian hath. You have as much of Christ imputed to you as any other."—Sermons by William Bridge, formerly Fellow of Emmanuel College, Cambridge, and Pastor of the Church of Christ, in Great Yarmouth. 1648.
(11) "There are some who are true believers, and yet weak in faith. They do indeed receive Christ and free grace, but it is with a shaking hand; they have, as divines say, the faith of adherence; they will stick to Christ, as theirs. But they want the faith of evidence; they cannot see themselves as His. They are believers, but of little faith; they hope that Christ will not cast them off, but are not sure that He will take them up."—Sips of Sweetness, or Consolation for Weak Believers, by John Durant, Preacher in Canterbury Cathedral. 1649.
(12) "I know, thou sayest, that Jesus Christ came into the world to save sinners; and that 'Whosoever believeth in Him shall not perish, but have eternal life.' (John 3:15.) Neither can I know but that, in a sense of my own sinful condition, I do cast myself in some measure upon my Saviour, and lay some hold upon His all-sufficient redemption: but, alas, my apprehensions of Him are so feeble, as that they can afford no sound comfort to my soul!"
"Courage, my son. Were it that thou lookedst to be justified, and saved by the power of the very act of thy faith, thou hadst reason to be disheartened with the conscience of the weakness thereof; but now that the virtue and efficacy of this happy work is in the object apprehended by thee, which is the infinite merits and mercy of thy God and Saviour, which cannot be abated by thine infirmities, thou hast cause to take heart to thyself, and cheerfully to expect His salvation."
"Understand thy case aright. Here is a double hand, that helps us up toward heaven. Our hand of faith lays hold upon our Saviour; our Saviour's hand of mercy and plenteous redemption lays hold on us. Our hold of Him is feeble and easily loosed; His hold of us is strong and irresistible."
"If work were stood upon, a strength of hand were necessary; but now that only taking and receiving of a precious gift is required, why may not a weak hand do that as well as a strong? As well, though not as forcibly."—Bishop Hall's, "Balm of Gilead." 1650.
(13) "I find not salvation put upon the strength of faith, but the truth of faith,—not upon the brightest degree, but upon any degree of faith. It is not said, If you have such a degree of faith you shall be justified and saved; but simply believing is required. The lowest degree of true faith will do it; as Romans 10:9, 'If thou shalt confess with thy mouth the Lord Jesus, and shalt believe in thine heart that God hath raised Him from the dead, thou shalt be saved.' The thief upon the cross had not attained to such high degrees of faith: he by one act, and that of a weak faith, was justified and saved. (Luke 23:42.)"—Exposition of the Prophet Ezekiel, by William Greenhill, Rector of Stepney, London, and Chaplain to the Dukes of York and Gloucester. 1650.
(14) "A man may have true grace that hath not the assurance of the love and favour of God, or the remission of his sins, and salvation of his soul. A man may be God's, and yet he not know it; his estate may be good, and yet he not see it; he may be in a safe condition, when he is not in a comfortable position. All may be well with him in the court of glory, when he would give a thousand worlds that all were but well in the court of conscience."
"Assurance is requisite to the well-being of a Christian, but not to the being; it is requisite to the consolation of a Christian, but not to the salvation of a Christian; it is requisite to the well-being of grace, but not to the mere being of grace. Though a man cannot be saved without faith, yet he may be saved without assurance. God hath in many places of the Scripture declared that without faith there is no salvation; but God hath not in any one place of Scripture declared that without assurance there is no salvation."—Heaven on Earth, by Thomas Brooks, Preacher of the Gospel, at St. Margaret's, Fish Street Hill, London. 1654.
(15) "You that can clear this to your own hearts that you have faith, though it be weak, be not discouraged, be not troubled. Consider that the smallest degree of faith is true, is saving faith as well as the greatest. A spark of fire is as true fire as any is in the element of fire. A drop of water is as true water as any is in the ocean. So the least grain of faith is as true faith, and as saving as the greatest faith in the world."
"The least bud draws sap from the root as well as the greatest bough. So the weakest measure of faith doth as truly ingraft thee into Christ, and by that draw life from Christ, as well as the strongest. The weakest faith hath communion with the merits and blood of Christ as well as the strongest."
"The least faith marries the soul to Christ. The weakest faith hath as equal a share in God's love as the strongest. We are beloved in Christ, and the least measure of faith makes us members of Christ. The least faith hath equal right to the promises as the strongest. And therefore let not our souls be discouraged for weakness."—Nature and Royalties of Faith, by Samuel Bolton, D.D., of Christ's College, Cambridge. 1657.
(16) "Some are afraid they have no faith at all, because they have not the highest degree of faith, which is full assurance, or because they want the comfort which others attain to, even joy unspeakable and full of glory. But for the rolling of this stone out of the way, we must remember there are several degrees of faith. It is possible thou mayest have faith, though not the highest degree of faith, and so joy in the Spirit. That is rather a point of faith than faith itself. It is indeed rather a living by sense than a living by faith, when we are cheered up with continual cordials. A stronger faith is required to live upon God without comfort, than when God shines in on our spirit with abundance of joy."—Matthew Lawrence, Preacher at Ipswich, on Faith. 1657.
(17) "If any person abroad have thought that a special and full persuasion of the pardon of their sin was of the essence of faith, let them answer for it. Our divines at home generally are of another judgment. Bishop Davenant and Bishop Prideaux, and others, have shown the great difference between recumbence and assurance, and they all do account and call assurance, a daughter, fruit, and consequent of faith. And the late learned Arrowsmith tells us, that God seldom bestows assurance upon believers till they are grown in grace: for, says he, there is the same difference between faith of recumbence and faith of assurance, as is between reason and learning. Reason is the foundation of learning; so, as there can be no
learning if reason be wanting (as in beasts), in like manner there can be no assurance where there is no faith of adherence. Again: as reason well exercised in the study of arts and sciences arises to learning; so faith being well exercised on its proper object, and by its proper fruits, arises to assurance. Further, as by negligence, nonattendance, or some violent disease, learning may be lost, while reason doth abide; so by temptation, or by spiritual sloth, assurance may be lost, while saving faith may abide. Lastly, as all men have reason, but all men are not learned; so all regenerate persons have faith to comply savingly with the gospel method of salvation, but all true believers have not assurance."—Sermon by R. Fairclough, Fellow of Immanuel College, Cambridge, in the Morning Exercises, preached at Southwark. 1660.
(18) "We must distinguish between weakness of faith and nullity. A weak faith is true. The bruised reed is but weak, yet it is such as Christ will not break. Though thy faith be but weak, yet be not discouraged. A weak faith may receive a strong Christ; a weak hand can tie the knot in marriage as well as a strong; a weak eye might have seen the brazen serpent. The promise is not made to strong faith, but to true. The promise doth not say, Whosoever hath a giant faith that can remove mountains, that can stop the mouth of lions, shall be saved; but whosoever believes, be his faith never so small."
"You may have the water of the Spirit poured on you in sanctification, though not the oil of gladness in assurance: there may be faith of adherence, and not of evidence; there may be life in the root where there is no fruit in the branches, and faith in the heart where no fruit of assurance."—A Body of Divinity, by Thomas Watson, formerly Minister of St. Stephen's, Walbrook, London. 1660.
(19) "Many of God's dear children for a long time may remain very doubtful as to their present and eternal condition, and know not what to conclude, whether they shall be damned or whether they shall be saved. There are believers of several growths in the Church of God,—fathers, young men, children, and babes; and as in most families there are more babes and children than grown men, so in the Church of God there are more weak, doubting Christians than strong ones, grown up to a full assurance. A babe may be born, and yet not know it; so a man may be born again, and yet not be sure of it."
"We make a difference betwixt saving faith, as such, and a full persuasion of the heart. Some of those that shall be saved may not be certain that they shall be saved; for the promise is made to the grace of faith, and not to the evidence of it,—to faith as true, and not to faith as strong. They may be sure of heaven, and yet in their own sense not assured of heaven."—Sermon by Rev. Thomas Doolittle, of Pembroke Hall, Cambridge, and sometime Rector of St. Alphege, London, in the Morning Exercises, at Cripplegate. 1661.
(20) "Is it not necessary to justification to be assured that my sins are pardoned, and that I am justified? No: that is no act of faith as it justifieth, but an effect and fruit that followeth after justification."
"It is one thing for a man to have his salvation certain, another thing to be certain that it is certain."
"Even as a man fallen into a river, and like to be drowned, as he is carried down with the flood, espies the bough of a tree hanging over the river, which he catcheth at, and clings unto with all his might to save him, and seeing no other way of succour but that, ventures his life upon it. This man, so soon as he has fastened on this bough, is in a safe condition, though all troubles, fears, and terrors are not
presently out of his mind, until he comes to himself, and sees himself quite out of danger. Then he is sure he is safe; but he was safe before he was sure. Even so it is with a believer. Faith is but the espying of Christ as the only means to save, and the reaching out of the heart to lay hold upon Him. God hath spoke the word, and made the promise to His Son: I believe Him to be the only Saviour, and remit my soul to Him to be saved by His mediation. So soon as the soul can do this, God imputeth the righteousness of His Son unto it, and it is actually justified in the court of heaven, though it is not presently quieted and pacified in the court of conscience. That is done afterwards: in some sooner, in some later, by the fruits and effects of justification."— Archbishop Usher's "Body of Divinity." 1670.
(21) "There are those who doubt, because they doubt, and multiply distrust upon itself, concluding that they have no faith, because they find so much and so frequent doubting within them. But this is a great mistake. Some doubtings there may be, where there is even much faith; and a little faith there may be, where there is much doubting."
"Our Saviour requires, and delights in a strong, firm believing on Him, though the least and weakest He rejects not."—Archbishop Leighton's Lectures on the first nine chapters of St. Matthew's Gospel. 1670.
(22) "Many formerly, and those of the highest remark and eminency, have placed true faith in no lower degree than assurance, or the secure persuasion of the pardon of their sins, the acceptation of their persons, and their future salvation."
"But this, as it is very sad and uncomfortable for thousands of doubting and deserted souls, concluding all those to fall short of
grace who fall short of certainty, so hath it given the Papists too great advantage."
"Faith is not assurance. But this doth sometimes crown and reward a strong, vigorous and heroic faith; the Spirit of God breaking in upon the soul with an evidencing light, and scattering all that darkness, and those fears and doubts which before beclouded it."—"Bishop Hopkins on the Covenants." 1680.
(23) "A want of assurance is not unbelief. Drooping spirits may be believers. There is a manifest distinction made between faith in Christ, and the comfort of that faith,—between believing to eternal life, and knowing we have eternal life. There is a difference between a child's having a right to an estate, and his full knowledge of the title."
"The character of faith may be written in the heart, as letters engraven upon a seal, yet filled with so much dust as not to be distinguished. The dust hinders the reading of the letters, yet doth not raze them out."—Discourses by Stephen Charnock, of Emmanuel College, Cambridge. 1680.
(24) "Some rob themselves of their own comfort by placing saving faith in full assurance. Faith, and sense of faith, are two distinct and separable mercies; you may have truly received Christ, and not receive the knowledge or assurance of it. Some there be that say, 'Thou art our God,' of whom God never said, You are my people; these have no authority to be called the sons of God: others there are, of whom God saith, 'These are my people,' yet they dare not call God 'their God; these have authority to be called the sons of God, yet know it not. They have received Christ, that is their safety; but they have not yet received the knowledge and assurance of it, that is their trouble … The father owns his child in the cradle, who yet knows him
not to be his father."—Method of Grace, by John Flavel, Minister of the Gospel at Dartmouth, Devon. 1680.
(25) "It is confessed weak faith hath as much peace with God, through Christ, as another hath by strong faith, but not so much bosom peace."
"Weak faith will as surely land the Christian in heaven as strong faith, for it is impossible the least dram of true grace should perish, being all incorruptible seed; but the weak, doubting Christian is not like to have so pleasant a voyage thither as another with strong faith. Though all in the ship come safe to shore, yet he that is all the way sea-sick hath not so comfortable a voyage as he that is strong and healthful."—The Christian in Complete Armour, by William Gurnall, sometime Rector of Lavenham, Suffolk. 1680.
(26) "Be not discouraged if it doth not yet appear to you that you were given by the Father to the Son. It may be, though you do not see it. Many of the given do not for a long time know it; yea, I see no great danger in saying that not a few of the given to the Son may be in darkness, and doubts, and fears about it, till the last and brightest day declare it, and till the last sentence proclaims it."
"If, therefore, any of you be in the dark about your own election, be not discouraged: it may be, though you do not know it."—Sermons on the Lord's Prayer, by Robert Traill, Minister of the Gospel, in London, and sometime at Cranbrook, Kent. 1690.
(27) "Assurance is not essential to the being of faith. It is a strong faith; but we read likewise of a weak faith, little faith, faith like a grain of mustard seed. True saving faith in Jesus Christ is only distinguishable by its different degrees; but in every degree and in every subject, it is universally of the same kind."—Sermons, by the
Rev. John Newton, sometime Vicar of Olney, and Rector of St. Mary, Woolnoth, London. 1767.
(28) "There is no reason why weak believers should conclude against themselves. Weak faith unites as really with Christ as strong faith,— as the least bud in the vine is drawing sap and life from the root, no less than the strongest branch. Weak believers, therefore, have abundant cause to be thankful; and while they reach after growth in grace, ought not to overlook what they have already received."— Letter of Rev. Henry Venn. 1784.
(29) "The faith necessary and sufficient for our salvation is not assurance. Its tendency doubtless is to produce that lively expectation of the Divine favour which will issue in a full confidence. But the confidence is not itself the faith of which we speak, nor is it necessarily included in it: nay, it is a totally distinct thing."
"Assurance will generally accompany a high degree of faith. But there are sincere persons who are endued with only small measures of grace, or in whom the exercise of that grace may be greatly obstructed When such defects or hindrances prevail, many fears and distresses may be expected to arise."—The Christian System, by the Rev. Thomas Robinson, Vicar of St. Mary's, Leicester. 1795.
(30) "Salvation, and the joy of salvation, are not always contemporaneous; the latter does not always accompany the former in present experience."
"A sick man may be under a process of recovery, and yet be in doubt concerning the restoration of his health. Pain and weakness may cause him to hesitate. A child may be heir to his estate or kingdom, and yet derive no joy from the prospect of his future inheritance. He may be unable to trace his genealogy, or to read his title-deeds, and
the testament of his father; or with a capacity of reading them he may be unable to understand their import, and his guardian may for a time deem it right to suffer him to remain in ignorance. But his ignorance does not affect the validity of his title."
"Personal assurance of salvation is not necessarily connected with faith. They are not essentially the same. Every believer might indeed infer, from the effect produced in his own heart, his own safety and privileges; but many who truly believe are unskilful in the word of righteousness, and fail of drawing the conclusion from Scriptural premises which they would be justified in drawing."—Lectures on the 51st Psalm, by the Rev. Thomas Biddulph, Minister of St. James's, Bristol. 1830.
VIII. MOSES: AN EXAMPLE
"By faith Moses, when he was come to years, refused to he called the son of Pharaoh's daughter:"
"Choosing rather to suffer affliction with the people of God, than to enjoy the pleasures of sin for a season;"
"Esteeming the reproach of Christ greater riches than the treasures in Egypt: for he had respect unto the recompence of the reward."—HEBREWS 11:24–26
THE characters of God's most eminent saints, as drawn and described in the Bible, form a most useful part of Holy Scripture. Abstract doctrines, and principles, and precepts, are all most valuable in their way; but after all nothing is more helpful than a pattern or example. Do we want to know what practical holiness is? Let us sit down and study the picture of an eminently holy man. I propose in this paper to set before my readers the history of a man who lived by faith, and left us a pattern of what faith can do in promoting holiness of character. To all who want to know what "living by faith" means, I offer Moses as an example.
The eleventh chapter of the Epistle to the Hebrews, from which my text is taken, is a great chapter: it deserves to be printed in golden letters. I can well believe it must have been most cheering and encouraging to a converted Jew. I suppose no members of the early Church found so much difficulty in a profession of Christianity as the Hebrews did. The way was narrow to all, but preeminently so to them. The cross was heavy to all, but surely they had to carry double weight. And this chapter would refresh them like a cordial,—it would
be as "wine to those that be of heavy hearts." Its words would "be pleasant as the honey-comb, sweet to the soul, and health to the bones." (Prov. 31:6; 16:24.)
The three verses I am going to explain are far from being the least interesting in the chapter. Indeed I think few, if any, have so strong a claim on our attention. And I will explain why I say so.
It seems to me that the work of faith described in the story of Moses comes home more especially to our own case. The men of God who are named in the former part of the chapter are all examples to us beyond question. But we cannot literally do what most of them did, however much we may drink into their spirit. We are not called upon to offer a literal sacrifice like Abel,—or to build a literal ark like Noah, —or to leave our country literally, and dwell in tents, and offer up our Isaac like Abraham. But the faith of Moses comes nearer to us. It seems to operate in a way more familiar to our own experience. It made him take up a line of conduct such as we must sometimes take up ourselves in the present day, each in our own walk of life, if we would be consistent Christians. And for this reason I think these three verses deserve more than ordinary consideration.
Now I have nothing but the simplest things to say about them. I shall only try to show the greatness of the things Moses did, and the principle on which he did them. And then perhaps we shall be better prepared for the practical instruction which the verses appear to hold out to every one who will receive it.
I. First, then, I will speak of what Moses gave up and refused
Moses gave up three things for the sake of his soul. He felt that his soul would not be saved if he kept them;—so he gave them up. And in
so doing, I say that he made three of the greatest sacrifices that man's heart can possibly make. Let us see.
(1) He gave up rank and greatness.
"He refused to be called the son of Pharaoh's daughter." We all know his history. The daughter of Pharaoh had preserved his life, when he was an infant. She had gone further than that: she had adopted him and educated him as her own son.
If some writers of history may be trusted, she was Pharaoh's only child. Some go so far as to say that in the common order of things, Moses would one day have been King of Egypt!* That may be, or may not; we cannot tell. It is enough for us to know that, from his connection with Pharaoh's daughter, Moses might have been, if he had pleased, a very great man. If he had been content with the position in which he found himself at the Egyptian court, he might easily have been among the first (if not the very first) in all the land of Egypt.
Let us think, for a moment, how great this temptation was.
Here was a man of like passions with ourselves. He might have had as much greatness as earth can well give. Rank, power, place, honour, titles, dignities,—all were before him, and within his grasp. These are the things for which many men are continually struggling. These are the prizes which there is an incessant race in the world around us to obtain. To be somebody, to be looked up to, to raise themselves in the scale of society, to get a handle to their names,— these are the very things for which many sacrifice time, and thought, and health, and life itself. But Moses would not have them at a gift. He turned his back upon them. He refused them. He gave them up!
(2) And more than this,—he refused pleasure.
Pleasure of every kind, no doubt, was at his feet, if he had liked to take it up,—sensual pleasure, intellectual pleasure, social pleasure,— whatever could strike his fancy. Egypt was a land of artists, a residence of learned men, a resort of every one who had skill, or science of any description. There was nothing which could feed the "lust of the flesh, the lust of the eye, or the pride of life," which one in the place of Moses might not easily have commanded and possessed as his own. (1 John 2:16.)
Let us think again, how great was this temptation also.
Pleasure, be it remembered, is the one thing for which millions live. They differ, perhaps, in their views of what makes up real pleasure, but all agree in seeking first and foremost to obtain it. Pleasure and enjoyment in the holidays is the grand object to which a school boy looks forward. Pleasure and satisfaction in making himself independent is the mark on which the young man in business fixes his eye. Pleasure and ease in retiring from business with a fortune is the aim which the merchant sets before him. Pleasure and bodily comfort at his own home is the sum of the poor man's wishes. Pleasure and fresh excitement in politics, in travelling, in amusements, in company, in books,—this is the goal towards which the rich man is straining. Pleasure is the shadow which all alike are hunting,—high and low, rich and poor, old and young, one with another,—each, perhaps, pretending to despise his neighbour for seeking it,—each in his own way seeking it for himself,—each secretly wondering that he does not find it,—each firmly persuaded that somewhere or other it is to be found. This was the cup that Moses had before his lips. He might have drunk as deeply as he liked of
earthly pleasure; but he would not have it. He turned his back upon it. He refused it. He gave it up!
(3) And more than this,—he refused riches.
"The treasures in Egypt" is an expression that seems to tell of boundless wealth which Moses might have enjoyed, had he been content to remain with Pharaoh's daughter. We may well suppose these "treasures" would have been a mighty fortune. Enough is still remaining in Egypt to give us some faint idea of the money at its King's disposal. The pyramids, and obelisks, and temples, and statues are still standing there as witnesses. The ruins at Carnac, and Luxor, and Denderah, and many other places, are still the mightiest buildings in the world. They testify to this day that the man who gave up Egyptian wealth, gave up something which even our English minds would find it hard to reckon up and estimate.
Let us think once more, how great was this temptation.
Let us consider, for a moment, the power of money,—the immense influence that "the love of money" obtains over men's minds. Let us look around us and observe how men covet it, and what amazing pains and trouble they will go through to obtain it. Tell them of an island many thousand miles away, where something may be found which may be profitable, if imported, and at once a fleet of ships will be sent to get it. Show them a way to make one per cent more of their money, and they will reckon you among the wisest of men,—they will almost fall down and worship you. To possess money seems to hide defects,—to cover over faults,—to clothe a man with virtues. People can get over much, if you are rich! But here is a man who might have been rich, and would not. He would not have Egyptian treasures. He turned his back upon them. He refused them. He gave them up!
Such were the things that Moses refused,—rank, pleasure, riches, all three at once.
Add to all this that he did it deliberately. He did not refuse these things in a hasty fit of youthful excitement.—He was forty years old. He was in the prime of life. He knew what he was about. He was a highly educated man, "learned in all the wisdom of the Egyptians." (Acts 7:22.) He could weigh both sides of the question.
Add to it that he did not refuse them because he was obliged. He was not like the dying man, who tells us "he craves nothing more in this world;" and why?—Because he is leaving the world, and cannot keep it. He was not like the pauper, who makes a merit of necessity, and says "he does not want riches;" and why?—Because he cannot get them. He was not like the old man, who boasts, that "he has laid aside worldly pleasures;" and why?—Because he is worn out, and cannot enjoy them. No! Moses refused what he might have enjoyed. Rank, pleasure, and riches did not leave him, but he left them.
And then judge whether I am not right in saying that his was one of the greatest sacrifices mortal man ever made. Others have refused much, but none, I think, so much as Moses. Others have done well in the way of self-sacrifice and self-denial, but he excels them all.
II. And now let me go on to the second thing I wish to consider. I will speak of what Moses chose
I think his choices as wonderful as his refusals. He chose three things for his soul's sake. The road to salvation led through them, and he followed it; and in so doing he chose three of the last things that man is ever disposed to take up.
(1) For one thing he chose suffering and affliction.
He left the ease and comfort of Pharaoh's court, and openly took part with the children of Israel. They were an enslaved and persecuted people,—an object of distrust, suspicion, and hatred; and any one who befriended them was sure to taste something of the bitter cup they were daily drinking.
To the eye of sense there seemed no chance of their deliverance from Egyptian bondage, without a long and doubtful struggle. A settled home and country for them must have appeared a thing never likely to be obtained, however much desired. In fact, if ever man seemed to be choosing pain, trials, poverty, want, distress, anxiety, perhaps even death, with his eyes open, Moses was that man.
Let us think how wonderful was this choice.
Flesh and blood naturally shrink from pain. It is in us all to do so. We draw back by a kind of instinct from suffering, and avoid it if we can. If two courses of action are set before us, which both seem right, we generally take that which is the least disagreeable to flesh and blood. We spend our days in fear and anxiety when we think affliction is coming near us, and use every means to escape it. And when it does come, we often fret and murmur under the burden of it; and if we can only bear it patiently we count it a great matter.
But look here! Here is a man of like passions with ourselves, and he actually chooses affliction! Moses saw the cup of suffering that was before him if he left Pharaoh's court, and he chose it, preferred it, and took it up.
(2) But he did more than this, he chose the company of a despised people.
He left the society of the great and wise, among whom he had been brought up, and joined himself to the children of Israel. He who had lived from infancy in the midst of rank, and riches, and luxury, came down from his high estate, and cast in his lot with poor men,—slaves, serfs, helots, pariahs, bondservants, oppressed, destitute, afflicted, tormented,—labourers in the brick-kiln.
How wonderful, once more, was this choice!
Generally speaking we think it enough to carry our own troubles. We may be sorry for others whose lot is to be mean and despised.—We may even try to help them,—we may give money to raise them,—we may speak for them to those on whom they depend; but here we generally stop.
But here is a man who does far more. He not merely feels for despised Israel, but actually goes down to them, adds himself to their society, and lives with them altogether. You would wonder if some great man in Grosvenor or Belgrave Square were to give up house, and fortune, and position in society, and go to live on a small allowance in some narrow lane in Bethnal Green, for the sake of doing good. Yet this would convey a very faint and feeble notion of the kind of thing that Moses did He saw a despised people, and he chose their company in preference to that of the noblest in the land. He became one with them,—their fellow, their companion in tribulation, their ally, their associate, and their friend.
(3) But he did even more. He chose reproach and scorn.
Who can conceive the torrent of mockery and ridicule that Moses would have to stem, in turning away from Pharaoh's court to join Israel? Men would tell him he was mad, foolish, weak, silly, out of his mind. He would lose his influence; he would forfeit the favour and
good opinion of all among whom he had lived. But none of these things moved him. He left the court and joined the slaves!
Let us think again, what a choice this was!
There are few things more powerful than ridicule and scorn. It can do far more than open enmity and persecution. Many a man who would march up to a cannon's mouth, or lead a forlorn hope, or storm a breach, has found it impossible to face the mockery of a few companions, and has flinched from the path of duty to avoid it. To be laughed at! To be made a joke of! To be jested and sneered at! To be reckoned weak and silly! To be thought a fool!—There is nothing grand in all this, and many, alas, cannot make up their minds to undergo it!
Yet here is a man who made up his mind to it, and did not shrink from the trial. Moses saw reproach and scorn before him, and he chose them, and accepted them for his portion.
Such then were the things that Moses chose: affliction,—the company of a despised people,—and scorn.
Set down beside all this, that Moses was no weak, ignorant, illiterate person, who did not know what he was about. You are specially told he was "mighty in words and in deeds;" and yet he chose as he did! (Acts 7:22.)
Set down, too, the circumstances of his choice. He was not obliged to choose as he did. None compelled him to take such a course. The things he took up did not force themselves upon him against his will. He went after them; they did not come after him. All that he did, he did of his own free choice,—voluntarily, and of his own accord.
And then judge whether it is not true that his choices were as wonderful as his refusals. Since the world began, I suppose, none ever made such a choice as Moses did in our text.
III. And now let me go on to a third thing:—let me speak of the principle which moved Moses, and made him do as he Did
How can this conduct of his be accounted for? What possible reason can be given for it? To refuse that which is generally called good, to choose that which is commonly thought evil, this is not the way of flesh and blood. This is not the manner of man; this requires some explanation. What will that explanation be?
We have the answer in the text. I know not whether its greatness or its simplicity is more to be admired. It all lies in one little word, and that word is "FAITH."
Moses had faith. Faith was the mainspring of his wonderful conduct. Faith made him do as he did, choose what he chose, and refuse what he refused. He did it all because he believed.
God set before the eyes of his mind His own will and purpose. God revealed to him that a Saviour was to be born of the stock of Israel, that mighty promises were bound up in these children of Abraham, and yet to be fulfilled, that the time for fulfilling a portion of these promises was at hand; and Moses put credit in this, and believed. And every step in his wonderful career, every action in his journey through life after leaving Pharaoh's court,—his choice of seeming evil, his refusal of seeming good,—all, all must be traced up to this fountain; all will be found to rest on this foundation. God had spoken to him, and he had faith in God's word.
He believed that God would keep His promises,—that what He had said He would surely do, and what He had covenanted He would surely perform.
He believed that with God nothing was impossible. Reason and sense might say that the deliverance of Israel was out of the question: the obstacles were too many, the difficulties too great. But faith told Moses that God was all-sufficient. God had undertaken the work, and it would be done.
He believed that God was all wise. Reason and sense might tell him that his line of action was absurd; that he was throwing away useful influence, and destroying all chance of benefiting his people, by breaking with Pharaoh's daughter. But faith told Moses that if God said "Go this way," it must be the best.
He believed that God was all merciful. Reason and sense might hint that a more pleasant manner of deliverance might be found, that some compromise might be effected, and many hardships be avoided. But faith told Moses that God was love, and would not give His people one drop of bitterness beyond what was absolutely needed.
Faith was a telescope to Moses. It made him see the goodly land afar off,—rest, peace, and victory, when dimsighted reason could only see trial and barrenness, storm and tempest, weariness and pain.
Faith was an interpreter to Moses. It made him pick out a comfortable meaning in the dark commands of God's handwriting, while ignorant sense could see nothing in it but mystery and foolishness.
Faith told Moses that all this rank and greatness was of the earth, earthy, a poor, vain, empty thing, frail, fleeting, and passing away; and that there was no true greatness like that of serving God. He was the king, he the true nobleman who belonged to the family of God. It was better to be last in heaven, than first in hell.
Faith told Moses that worldly pleasures were "pleasures of sin." They were mingled with sin, they led on to sin, they were ruinous to the soul, and displeasing to God. It would be small comfort to have pleasure while God was against him. Better suffer and obey God, than be at ease and sin.
Faith told Moses that these pleasures after all were only for a "season." They could not last; they were all short-lived; they would weary him soon; he must leave them all in a few years.
Faith told him that there was a reward in heaven for the believer far richer than the treasures in Egypt, durable riches, where rust could not corrupt, nor thieves break through and steal. The crown there would be incorruptible; the weight of glory would be exceeding and eternal;—and faith bade him look away to an unseen heaven if his eyes were dazzled with Egyptian gold.
Faith told Moses that affliction and suffering were not real evils.— They were the school of God, in which He trains the children of grace for glory;—the medicines which are needful to purify our corrupt wills;—the furnace which must burn away our dross;—the knife which must cut the ties that bind us to the world.
Faith told Moses that the despised Israelites were the chosen people of God. He believed that to them belonged the adoption, and the covenant, and the promises, and the glory; that of them the seed of the woman was one day to be born, who should bruise the serpent's
head; that the special blessing of God was upon them; that they were lovely and beautiful in His eyes;—and that it was better to be a doorkeeper among the people of God, than to reign in the palaces of wickedness.
Faith told Moses that all the reproach and scorn poured out on him was "the reproach of Christ;"—that it was honourable to be mocked and despised for Christ's sake;—that whoso persecuted Christ's people was persecuting Christ Himself;—and that the day must come when His enemies would bow before Him and lick the dust. All this, and much more, of which I cannot speak particularly, Moses saw by faith. These were the things he believed, and believing, did what he did. He was persuaded of them, and embraced them,—he reckoned them as certainties,—he regarded them as substantial verities,—he counted them as sure as if he had seen them with his own eyes,—he acted on them as realities;—and this made him the man that he was. He had faith. He believed.
Marvel not that he refused greatness, riches, and pleasure.—He looked far forward. He saw with the eye of faith kingdoms crumbling into dust,—riches making to themselves wings and fleeing away,— pleasures leading on to death and judgment,—and Christ only and His little flock enduring for ever.
Wonder not that he chose affliction, a despised people, and reproach. —He beheld things below the surface. He saw with the eye of faith affliction lasting but for a moment,—reproach rolled away, and ending in everlasting honour,—and the despised people of God reigning as kings with Christ in glory.
And was he not right? Does he not speak to us, though dead, this very day? The name of Pharaoh's daughter has perished, or at any rate is extremely doubtful.—The city where Pharaoh reigned is not
known.—The treasures in Egypt are gone.—But the name of Moses is known wherever the Bible is read, and is still a standing witness that "whoso liveth by faith, happy is he."