The glorious enjoyment of Heavenly things by Faith
Christ with you.
I will share only this observation: If it were your final opportunity to pray to God, and your eternal destiny hinged on God's mercy, even if you earnestly sought God, yet if it were solely in a natural manner, as your creator, your situation would be exceedingly dreadful, and you would face eternal damnation. If God were to place any of you on your sickbeds or deathbeds, and you cried out to God for mercy,
"Lord, have mercy," make sure you bring Christ with you and view God through Christ, or else all your pleas will be in vain. As Luther once remarked, God looked upon without Christ is most fearsome and terrifying. It reveals great ignorance on our part when we assume that we can approach God and find mercy without acknowledging Him as the God who reconciles with us only through His Son. In conclusion, just as Christ said, "If I am lifted up, I will draw all people to Me," this is the essence of our ministry's work. We have spent time among you with the intention of exalting Christ to you. Oh, may God be pleased to draw all your souls to Him.
This sermon was preached on March 28, 1641.
The glorious enjoyment of Heavenly things by Faith.
HEB. II. V. I. Now faith is the substance of things hoped for, the evidence of things not seen.
In the latter part of the previous chapter, the Apostle exhorts to perseverance and highlights the great evil and danger of turning away. To prevent this evil, he explains what will save us from it.
Regardless of what others do or the temptations and trials we may face that could lead us astray, the righteous shall always live by faith.
Now, faith is the substance of things hoped for, the evidence of things not seen.
In this chapter, he delves into the topic of faith, providing an excellent description (though not an exact definition) of it. It is the substance of things hoped for, the evidence of things not seen. The term "substance" used in the original text is rich in meaning, signifying the fundamental nature, the foundation of the things hoped for. It is the subsistence, the substantiality of those things that do not presently exist for us but are future and the object of our hope. Faith grants them a real, substantial existence for us, even though they are yet to come. The substance of things hoped for, the evidence of things not seen. The word "evidence" carries a logical connotation, denoting a type of conviction that results from dispute and clear demonstration, compelling one to accept it. This word's propriety lies in the fact that although the objects of faith are unseen, either by the senses or reason, faith provides such illumination and clarity that it forcibly leads the soul to believe in them. Thus, faith offers the most complete possible conviction.
So, two key aspects of faith are highlighted here:
First, it imparts a substantial, real, and present existence to the things hoped for.
Second, it serves as the evidence for things not seen. In the first aspect, we recognize two key points: first, that the Saints have many glorious things they hope for, even though they do not possess them
—they are people of hope. Second, their faith imbues these hoped-for things with a genuine and substantial existence.
In the second of these, we also find two key points: Firstly, that the things of God are unseen. Secondly, that faith serves as the evidence for those unseen things.
Regarding the first point, briefly, the Saints hold great hopes for things they have not yet received; they are people of hope. They hope that they will soon be delivered from all sin and sorrows, never sin again, never be tempted again, never suffer again, and never fear again. They hope for a time when all their sins will be like the Egyptians, as Moses said, seen no more. They hope that their lowly, sinful bodies will soon become glorious bodies, shining more brilliantly than the sun in the sky. They hope that the Image of God will be perfected in them, uniting them fully with God, just as the Father and the Son are one. They hope to meet their blessed Savior in the air, with their own eyes beholding Him in His glory. They hope to possess the glorious mansions He has gone ahead to prepare for them. They hope to gaze upon the deity and see God in a manner that transforms them into His likeness. They hope for complete communion with the Lord, experiencing the immediate and uninterrupted outpouring of deity into their souls and bodies. They hope to join the blessed Angels and Saints in eternal Hallelujahs, perpetually admiring and adoring the name of the great God for the glorious mysteries of redemption through Christ. They hope to keep an eternal Sabbath, free from the concerns of the natural world, and to enjoy perfect and everlasting rest in Christ, living in God as if in an infinite ocean of excellence. These are the things they hope for. But are these mere fantasies, notions, or pretty fancies that bring them pleasure? Is there any substance in these hopes? If these hopes were as real and substantial as the things they currently enjoy in the
world, and if they could see them as certainly as they see the things before their eyes, it might be something. However, the Apostle states that there is a principle that can make all these things substantial to you, and that is faith—it is the substance of things hoped for. These hopes are not mere ideas and notions but are kindled in their hearts by the mighty power of the Holy Ghost. Romans 15:13 confirms this:
"Now the God of hope fill you with all joy and peace in believing, that you may abound in hope through the power of the Holy Ghost." The power of the Holy Ghost is not required to create fanciful ideas in people's hearts, but the hopes of the Saints are generated within them by the power of the Holy Ghost. God Himself is associated with their hopes; He is called the God of hope. God is not the God of fantasies and ideas but is the God of the hopes of His Saints. These hopes are given to them to prevent them from turning back and to sustain them through whatever suffering they may endure.
Therefore, Scripture likens our hope to an anchor and a helmet. Of all dangers, shipwreck at sea and encountering enemies on land are the greatest. Our hope serves to protect against both dangers: against the perils at sea, our hope is an anchor, and against the perils on land from enemies, our hope is a helmet.
The hope of the Saints, for the present, is like the cork to the net, keeping it from sinking to the bottom. Even when they are in the water and weighed down by the lead of troubles and afflictions, their hope keeps them afloat. They possess great hopes, and these hopes are made substantial by their faith, for their faith is the substance of the things they hope for. Now, let's delve into the second point:
Carnal hearts believe that true excellence lies only in the outward aspects of the world. They assume that money, lands, honours, and the pleasures and delights of the flesh possess real substance and are truly substantial. They view these things as having genuine value.
However, I beseech you to observe the disparity between the
judgement of the Holy Ghost and that of a carnal heart. While a carnal heart regards outward things as the only substantial ones
(hence why you call rich individuals "substantial" people), the Holy Ghost deems those things that the world perceives as substances to be mere illusions. On the other hand, the Holy Ghost considers things that the world regards as illusions to be substantial. Those who judge according to the Holy Ghost share this perspective. To illustrate the first point, consider that St. John classifies all things in the world into three categories: profits, pleasures, and honours. He calls them the lusts of the flesh, the pride of life, and the delights of the eye. Now, for the things that the world regards as its greatest substance, such as wealth and riches, take note of how the Holy
Ghost views them. Proverbs 23:4-5 advises, "Labour not to be rich: cease from thine own wisdom: wilt thou set thine eyes upon that which is not?" In other words, what you consider your substance, the Holy Ghost says, does not exist at all. Now, you might argue that honours and promotions have some substance in them, but the Holy
Ghost disagrees. Acts 25:23 recounts how Agrippa and Bernice arrived at the judgment seat with great pomp, wearing splendid clothing. However, the word translated as "great pomp" could also mean "great fancy." What greater honour is there for princes than to arrive in their robes at the judgment seat, glittering before the eyes of their subjects? And yet, according to the Holy Ghost's judgement, their great glory was nothing more than a grand illusion. As for the pleasures of the flesh, Amos 6:5-6 vividly describes the sensuality of the people: they lie on beds of ivory, stretch out on their couches, consume the choicest meats and drink wine from bowls, among other indulgences. In verse 13, it all boils down to this: "Ye rejoice in a thing of naught, in that which hath nothing in it." There is no genuine substance or substantial excellence in any of these things, be it riches, honours, or pleasures. Now, let's examine how the Holy
Ghost judges spiritual matters: it finds substance in them, while
carnal hearts consider them mere illusions. In Proverbs 8:20-21, Wisdom claims, "I lead in the way of righteousness... that I may cause those that love me to inherit substance." In this context, substance means true existence. Hebrews 10:33-34 offers further insight: "You were made a gazing stock both by reproaches and afflictions, and took joyfully the spoiling of your goods, knowing in yourselves that ye have in heaven a better, and an enduring substance." So, the things that were mere illusions to the world became substantial to the believers through their faith. In Hebrews
11:10, Abraham is said to have looked for a City with foundations. In Abraham's eyes, no city in the world had foundations, except for the one he hoped for. It was his faith that provided foundations for that City. Thus, we see the contrasting perspectives of the Holy Ghost and the world. While we live on Earth, we perceive the Earth as vast and the Sun, Moon, and Stars as relatively small. However, were we in heaven, we would view the Sun, Moon, and Stars as immense bodies, while the Earth would seem insignificant in comparison—a mere point. Likewise, when individuals possess worldly hearts, they perceive heavenly things as illusions, trivial, and unworthy of pursuit. But if they were elevated to heaven by divine principles, they would recognise the greatness of heavenly things and view earthly matters as insignificant and unworthy of attention or attachment.
The objects of faith are substantial, and faith imparts that substance to them.
And they are substantial things, firstly, because they contain more than initially meets the eye. We consider something substantial when it possesses more than it outwardly presents. Those things that make a grand display but lack the depth of substance are deemed vain and insubstantial. For instance, if a piece of cloth does not match its appearance, lacking the qualities it seems to possess, we say it lacks substance.
Now, the things of God contain far more within them than they outwardly reveal, and therefore they are substantial. When Christ comes in glory, the text says, "He shall be admired in all them that believe" (2 Thessalonians 1:10). Believers currently perceive a significant level of excellence in Christ, loving Him for what they currently see. However, when Christ appears in the future, His glory will far surpass their expectations. They will say, "Indeed, we did see much in Christ, but now we behold infinitely greater glory and excellence than we ever imagined."
Secondly, heavenly things, the objects of faith, are substantial because they contain the essence of God within them. God is the infinite first being of all, the source of existence for everything.
Therefore, what possesses the most of God's essential being within it must be the most substantial and genuine good. While it is true that all creatures reflect God's excellences, spiritual and heavenly things are filled with God to a greater extent than any other. They contain
God's divine nature, His life, His image, His glory, and it is where God communicates Himself most fully. God communicates in two primary ways: one is to His Son in an incomprehensible manner, and the other is to His creatures. The special communication of Himself to His creatures is found in spiritual and heavenly matters.
Therefore, they are unquestionably the most substantial and real things to the soul.
Thirdly, they are substantial things, not mere notions or conceits, because they are at the very core of God's thoughts and intentions.
They represent what God aims for in all His works with His creatures and constitute the pinnacle of happiness for the most excellent creatures He has ever made. Something that results from God's grand design for the world and all His works, and that represents the highest good a creature can attain, must undeniably possess
substantial existence. The goodness found in spiritual and heavenly things is the ultimate outcome of God's eternal purpose, in His complete communication of Himself to His creature, and it is the highest good any creature can achieve. Therefore, spiritual things are real and substantial.
Furthermore, they are real and substantial because they produce a genuine and substantial effect on the souls of those who are acquainted with them. The apprehension of spiritual things, the objects of faith, has a profound impact on the hearts of the godly.
Spiritual things have the power to uplift and elevate the hearts of individuals who were previously lowly, base, impure, and unworthy, enabling them to engage with God in the highest possible manner.
They empower the soul to accomplish great deeds. Such substantial effects can only result from real and substantial things.
Lastly, they possess an eternal existence that will never fade or diminish. While all other things may wither like the grass, spiritual and heavenly things will endure forever. Hence, they are the only substantial things.
Now, how do they become substantial to the soul? It is through faith; faith provides them with a firm foundation and substance of being. I emphasize this because the primary reason why our hearts are not captivated by spiritual things is that we fail to perceive their reality and substantial nature, as well as the immediacy of the goodness they offer.
Faith grants them this substantial existence:
Firstly, faith leads the soul to contemplate God Himself, enabling it to recognize the excellency and glory inherent in God, to comprehend aspects of God's essence and existence. It elevates the
soul to engage with God in a manner far surpassing the capabilities of reason alone, although reason indeed provides some understanding of God. Moreover, faith allows the soul to discern the riches found within these excellent and glorious aspects of God. It initially perceives them in God and subsequently acknowledges that God is infinitely willing to share and reveal Himself to His creatures.
Furthermore, faith enables the soul to engage with the profound and glorious purposes of God, established between God and His Son. It discerns the grand design God had in sending His Son into the world to fulfill the lofty and glorious intentions of communicating Himself to humanity through a mediator. Additionally, faith delves into the profound depths of the covenant of grace, discovering the immeasurable riches hidden within—riches that reason or the created world cannot fathom. One of the primary objects of faith is the covenant of grace in the Gospel, where it perceives the revealed riches. Faith also receives the testimony of the Holy Spirit, appointed by the Father and the Son to bear witness to these grand truths, revealing to the soul the deep mysteries of God. While these matters may be mere notions to a person's heart without the Spirit of God, the Spirit of God unveils them to the soul. Thus, when faith engages with these objects and embraces them as its rightful sphere of operation, it transforms all the glorious truths concerning the eternal happiness intended for those chosen by God into substantial and tangible realities for the soul. These are truths upon which the soul can confidently build and risk its eternal destiny. When venturing one's eternal condition, a strong foundation is crucial. Since it is the task of faith, when God intends to save the soul, to possess such convictions of the Gospel that it is willing to stake its eternal state upon it, it must be built upon a solid foundation. Consequently, faith is the substance of things hoped for and imparts a genuine existence to these things.
Furthermore, faith not only makes these things real and substantial but also imparts another aspect to them—presentness. Although they are things hoped for, faith grants them an immediate existence in the soul. By faith, they are perceived as currently existing, even if they do not possess such existence in themselves. Faith shares similarities with the nature of God, as it possesses a sort of omnipotent power to create something out of nothing. There are numerous remarkable works of faith, and among them is a significant one—providing present substantiality to that which lacks it, making it a genuine and substantial reality to the soul. This particular function of faith is quite noteworthy. It can distance itself from impending evils that are very near and encompassing, as seen in Psalm 91:7: "A thousand shall fall at thy side, and ten thousand at thy right hand, but it shall not come nigh thee." It is a peculiar expression to claim that it shall not come nigh thee when thousands fall on both sides and one is in the midst of them. Faith is responsible for this achievement; it places at a distance what is right upon you. When a deadly plague is a considerable distance away, reason can offer some sense of safety, as one might think, "I am safe enough because it is far away." However, if the plague were to enter your house or chamber, believing in a promise that it shall not come nigh thee represents a mighty work of faith. Faith creates a gap between present and approaching evils.
On the contrary, for absent good things that are situated far away, faith has the power to make them appear as if they genuinely exist.
Hebrews 11:13 mentions the Fathers, who saw the promises afar off and embraced them. The word used in the original text is "saluted" the promises. When friends salute each other, they must be in close proximity. Their faith made promises that were distant seem as if they were present. Therefore, Abraham saw Christ's day and rejoiced. The Scriptures also discuss taking hold of eternal life, accomplished through faith, and receiving the end of your faith.
Psalm 108:7-8 says, "God hath spoken in his holiness, I will rejoice, I will divide Shechem &c. Gilead is mine, Manasseh is mine." Notice the phrase "is mine." The immediate conclusion is as if the matter were already accomplished, for it was so through faith. Faith provides a current existence to things. Reason itself has considerable influence in making future events appear as if they were present, both for harmful and beneficial matters. In the case of evil, a contemplative individual with a wicked heart can draw the sweetness of a distant lust and sin closer by meditating on it and repeatedly thinking about it. Such a person can engage in sinful contemplation even though they might end up in hell before actualizing it. Just as reason and discourse can draw in a lust and make it appear as if it were present, it can also do the same for future positive events. This distinction underscores the difference between rational and sensual creatures. A sensual creature is interested only in what is immediately before it, whereas reason can bring in distant matters and make them seem as if they were present. In this regard, God has a significant advantage over humanity, whether for bringing His wrath upon them or bestowing happiness upon them. Just as you can bring your lusts that are absent and make them seem present by using reason and contemplation, God can make future evils and plagues appear present to you through this faculty. Consequently, the dreadful fate of those who perish eternally can be described in a horrifying manner: they are rational creatures who, by using reason, can bring all the misery they will endure for eternity into the present moment, experiencing every moment of that eternal misery immediately. Conversely, those who are saved will experience boundless happiness in every moment because they can bring all the happiness they will experience for eternity into each present moment. This is the function of reason. If reason can make future events appear present, how much more can faith, which is not just elevated reason but a principle higher than reason? Despair, for
example, brings hell upon a person before they are actually in hell, making the future torment a real existence in the heart as if it were present. Some individuals in their despair have cried out that they are in hell, feeling the flames of hell upon them. Despair brings the reality of God's future wrath close and immediate. In the same vein, faith brings the reality of God's love and mercy that is yet to come and makes it present. It is a genuine work of faith to make future things present, akin to any other work of faith. While I should have explained in what ways faith makes future things present and what the work of faith entails in them, I will provide a brief summary.
Faith makes all things that are yet to come present.
Firstly, faith sees all things as certain, as if they were already a reality. For instance, if a person holds a bond worth one hundred pounds that they are sure of, they consider it as a hundred pounds in hand due to its certainty.
Secondly, faith perceives the possession of things, not just that they will be acquired in the future, but that there is a present possession of them. This happens in two ways. Firstly, Christ, our leader, has gone ahead to prepare mansions for us and has taken possession of heaven in our name. Therefore, we have taken possession in Him.
Secondly, we have received the first fruits of the Spirit, the initial blessings of the glorious things of heaven. In this respect, we have taken possession ourselves, which is why they appear as present to faith.
Thirdly, eternity is so vast that the time before we have full possession is insignificant, so faith regards them as present.
Fourthly, faith continually keeps the things of heaven in view, and they are thus present because they are always in the sight of faith.
Fifthly, their presentness is evident because the Saints experience everything in God. The happiness of heaven lies in seeing all glory and blessedness in God. Faith enables us to glimpse some of this here. Enjoying communion with God presently, beholding heaven in God, and seeing all things in Him must necessarily make them exist presently and truly in the soul.
So, I have briefly discussed how faith serves as the substance of things hoped for.
In terms of practical application, if faith is the substance of things hoped for and grants reality to such lofty and divine things, then faith itself must be an exceedingly substantial thing. It is not a mere concept or notion, as it gives reality and substance to what the world deems as mere notions. Faith is one of the most substantial and glorious elements in the world. It is through faith that the power of God is most evidently displayed, as seen in Ephesians 1:19-20, where several levels of God's extraordinary power are revealed in the workings of faith. This underscores that faith possesses a remarkable essence. Indeed, faith encompasses much, for even though it is a grace that humbles us, it empowers believers to perform one of the most magnificent acts a creature can undertake. To have a soul acknowledge its own wretchedness, burdened by sin and guilt, and recognize the wrath of an infinite deity directed towards it, along with the infinite justice of God demanding satisfaction and His infinite holiness abhorring sin. Confronted by the accusations of conscience, Satan, and the world, and fully aware of these afflictions, yet choosing to lay hold of a mediator between God and humanity, placing trust in a righteousness beyond oneself, offering it to God the Father as complete atonement and satisfaction, and daring to stake one's eternal destiny on it. Despite its inherent impurity and filth, faith enables one to unite with God in a bond as close as possible,
given the nature of the relationship, almost akin to the hypostatic union between the human nature of Christ and the divine.
Undoubtedly, faith accomplishes a profoundly noble and glorious work, demonstrating the abundance of God's power within it.
In light of this, we can discern the emptiness of the faith held by the majority of people in the world. Their faith is devoid of substance; it is mere emptiness, merely a notion. It is no wonder, then, that everything they believe remains as mere notions, and their faith remains ineffectual. You claim to hope, believe, and trust in God's mercy, but what practical and substantial impact does your faith have on your hearts? When genuine faith enters, it brings with it the mighty power of God and His wondrous glory into the soul, almost as if it creates and bestows real existence upon the loftiest and most glorious objects in the world. Therefore, recognize that faith is not a lifeless, shallow entity in the soul; it exerts a powerful influence on the hearts of both men and women. Certainly, the faith that can save a soul must exhibit lofty and glorious effects within the soul.
Furthermore, if faith imparts substantial existence to things hoped for, then we must learn to strengthen and exercise our faith in the objects of our hope. Which one of us does not aspire to attain great and glorious things (as I previously hinted at)? Therefore, let faith be actively exercised and fortified in these matters. If all these blessed things we spoke of were present in the soul, how elevated our hearts would be above worldly matters! We would regard all earthly things as insignificant and worthless. Our thoughts would be captivated by the wonder of spiritual and heavenly things, our spirits would be kindled with love for God, and our conduct would reflect heavenly priorities at present. We would harbor heavenly thoughts and heavenly affections in all our ways, and we would willingly face any trial, endure any hardship, and sacrifice anything for God. If our
faith could make such glorious things as these genuinely substantial to us, then our duties and services would also possess true substance.
Why is it, then, that our duties often seem so futile and empty, devoid of anything but outward form? Certainly, brethren, if our faith can give a substantial reality to the blessed and glorious aspects of eternal life, it can equally bestow substantial reality upon all our duties and services, ensuring that we do not present empty and lifeless offerings to God. Therefore, do not content yourselves with a faith that fails to grant substance to your duties, and do not expect it to grant substance to the magnificent things we have spoken of. This concludes the discussion of the first point: "Faith is the substance of things hoped for." Now, I would like to touch briefly on the second point: "It is the evidence of things not seen."
This involves two aspects:
Firstly, that matters of grace, spiritual and heavenly in nature, are not visible.
Secondly, that faith provides evidence for these matters.
Firstly, it is essential to understand that grace, spiritual things, and heavenly blessings are not seen.
The Apostle states in Galatians 5:19-22 that the works of the flesh are evident. However, when he addresses the works of the spirit, he does not claim that they are evident, for indeed, they are things that are not visible. Although the effects of these works may be apparent, there is no external manifestation of grace that distinguishes them, and even a hypocrite can mimic them. Thus, the works of the spirit cannot be considered visible, either to the senses or to reason.
Concerning heavenly matters, the Apostle says in 2 Corinthians 4:18, "While we look not at the things which are seen, but at the things
which are not seen, for the things which are seen are temporal, but the things which are not seen are eternal." I had intended to elucidate why spiritual and heavenly things are not seen by presenting many arguments, but I shall now select a few key points.
The spiritual and heavenly treasures of a Christian are analogous to the riches of the sea. On the surface, one may only observe turbulent waves and a great deal of impurity, yet the true riches lie beneath.
Similarly, the riches and treasures of a Christian are not visible; they are concealed within the very heart of God. Just as no one knows the thoughts of a man except the spirit of man, no one knows the thoughts of God except the Spirit of God and those to whom God has revealed them.
Furthermore, these things are beyond the scope of reason; they are too exalted and too magnificent for a faculty like reason to comprehend. Just as an object too brilliant for the eyesight can blind it, these objects are too exalted for reason and therefore cannot be seen by it.
Additionally, human blindness, which is inherent, prevents individuals from seeing these things. Chiefly, God arranges events in His providence in a manner that seemingly contradicts His promises, making it contrary to the perceptions of the senses and reason. God often hides His mercy towards His own people in this manner.
Consider the case of Abraham, to whom God made two promises: first, that He would lead him out of his homeland to a land flowing with milk and honey, and second, that He would make his descendants as numerous as the stars in the sky, and through his seed, all the nations of the earth would be blessed. When Abraham arrived in Canaan, the promised land, he faced a famine and had to flee to Egypt for sustenance. Additionally, Sarah, his wife, was barren, and it seemed impossible for her to bear children. Despite
receiving a child, Abraham was tested when he was asked to sacrifice Isaac, the son of promise, and although Isaac survived, he did not marry for another forty years, and even then, he did not bear children for twenty years. Over the course of 150 years, there were only seventy descendants of Abraham, yet the promise was that all the nations of the earth would be blessed through his seed. God appeared to be acting contrary to His promise. Similar instances can be found in Jacob's life. God commanded Jacob to return from Laban, but on his journey, Laban pursued him with intentions to harm him. During his journey, his wife's nurse and wife died, his daughter Dinah was raped, and his sons Simeon and Levi committed a terrible act that caused Jacob's reputation to suffer. Finally, his brother Esau approached with hostile intent. All of these adversities occurred during a journey that God had commanded Jacob to undertake. If Jacob had not possessed faith, enabling him to see beyond these challenges to the unseen promises, it would have been impossible for him to persevere. When God led the Israelites to Canaan, they embarked on a lengthy journey through the wilderness.
Upon their arrival, they encountered the harshest region of the land, the arid and barren south, seemingly contradicting the promise of a land flowing with milk and honey. God's providence appeared to be at odds with His promise, obscuring the excellence of His blessings and making them invisible. In light of this, it becomes clear that the things of God are not perceptible to a carnal eye and require more than reason alone to apprehend them.
Firstly, we should cease to be surprised that individuals with exceptional intellect and reasoning abilities do not perceive the things of God but disregard them. Do not be troubled by this; these are unseen things. Many are deceived into thinking that because certain individuals possess greater intellectual capacities to comprehend natural phenomena, it necessarily follows that they
have deeper insights into spiritual matters. They reason thus: "Why do you simple men and women understand these things when there are great scholars and learned individuals who do not?" This line of thinking reveals a carnal disposition, as if the strength of human reason could enable individuals to comprehend more than faith can achieve. You may recall Christ's words in Matthew 11:25: "I thank you, Father, Lord of heaven and earth, that you have hidden these things from the wise and understanding and revealed them to little children." Nevertheless, the mindset of worldly individuals is evident; they often regard religion as foolish and absurd. This extends to religious fervor as well; when one observes another deeply committed to something they consider inconsequential, they cannot help but deem it foolishness. Therefore, when worldly individuals witness God's people passionately engaged with things they find devoid of excellence, and see them willing to risk and endure for these beliefs, they regard it as folly and madness.
Just as Pontius Pilate reacted with skepticism when Christ spoke of truth in the face of a life-threatening situation, so too do carnal individuals dismiss the actions of God's servants who are willing to sacrifice their wealth and lives for what they perceive as insignificant matters. This dismissal arises because the things of God are unseen.
Consequently, in matters of spiritual and heavenly significance, we must consistently strive to diminish the role of reason and elevate that of faith. As Martin Luther stated, "In matters of God, we must not constantly seek reason, for these are unseen things." Luther also emphasised that faith "slays the beast of reason" in spiritual matters.
While reason does serve a purpose when controlled by faith, it should be viewed as a beast that must be subdued to allow for a clearer perception of spiritual matters.
I have come across a story in a book about a gathering of bishops, during which a philosopher engaged in a dispute against the Christian faith and presented such subtle arguments that left the bishops perplexed. However, a godly yet humble man among them requested permission to speak, despite their initial concerns about his perceived weakness. They eventually allowed him to speak, and he presented certain religious principles to the philosopher, simply asking, "Do you believe these things?" He repeated this question several times, and as a result, the philosopher capitulated. He remarked that he had heard nothing but words until then, but now he felt a divine power working within him, and he could no longer resist the Christian faith. This transformation occurred solely through the presentation of the objects of faith and the persistent inquiry, "Do you believe?" Indeed, in matters of faith, belief often precedes full comprehension. Sometimes, our faith must aid our understanding rather than the other way around, as demonstrated in the case of Peter in John 6:69. Peter declared, "And we believe and are sure that thou art the Christ, the Son of the living God." Notice that he said, "We believe and are sure," not "We are sure and believe." Belief comes first, and certainty follows; by believing, we attain assurance. Many individuals desire to be certain that Christ died for them, that their sins are forgiven, and that they are God's children. They attempt to establish this certainty through various arguments and by examining the effects, seeking to identify specific indicators. However, the Apostle's approach here should be our primary one: "We believe and are sure." We should commit our souls to the truth of God's word and, through belief, attain certainty.
So much for the first point: the things of God are things not seen.
Now, as for faith, it provides evidence and clarity. As stated in 2 Timothy 1:12, "We know in whom we have believed," and the mercies
of God in Christ are referred to as "The sure mercies of David" in Acts 13:34. Faith is not a mere notion, imagination, or conceit; rather, it is what makes everything sure and certain for the soul. I should address a question here: Can there be faith without assurance, that is, without assurance of one's own salvation through Christ?
Certainly, it would be a significant error to equate faith with the riches of faith, which is assurance. The Scriptures refer to assurance as the riches of faith. Just as a person can conduct their trade without being rich, so too can one be a believer without being rich in assurance. Assurance is the cream of faith, the riches of faith. I should have explained how far faith can serve as evidence, even in the presence of doubt. Only this much: the assurance we gain through faith, by relying on the Word and drawing conclusions from divine principles (which I should have elaborated on — how faith transforms things into evidence through divine and spiritual principles, and what these principles are, but we cannot delve into this now), is an evidence to the extent that the soul can confidently rely on it, as I mentioned earlier. Faith is a foundation upon which the soul can confidently venture. As one martyr stated, "Though I cannot argue for the truth, I can die for the truth." When faith arrives with a convincing light, even if doubts, fears, and temptations persist, the soul can trust and depend on it. The soul resolves, "If I perish, I will perish here. Let the whole world say what they will; I have found this to be the way, and regardless of the outcome, I will not turn back." In this way, faith overpowers the soul and carries it through opposition, and thus, faith serves as evidence.
Many things should have been addressed by way of application.
Firstly, if faith is evidence for other things and makes them visible, then it can also serve as evidence for itself. I mean this: it is possible for a soul to know its own good condition and its connection to Christ solely through the work of faith itself. Even if it cannot presently argue a posteriori from the effects of faith, it can argue a priori; faith can provide evidence for itself. Many Christians continue to doubt because they believe they must have evidence of their faith through certain effects that follow their faith, and until then, they can have no comfort. It is true that where true faith exists, there will be fruits and effects of it. However, if you could grasp this Gospel mystery and find evidence within faith itself, you would arrive at comfort more quickly, and it is a much safer approach. When you have doubts about your condition, fear that your sins are not forgiven, and doubt your connection to Christ, the way to overcome these doubts and fears is to renew the act of faith itself. Present to your souls the riches of God's grace in the Lord Jesus and see if it draws your souls to believe. Even if your hearts do not respond immediately, present these things to your souls repeatedly, and do not turn from renewing the acts of faith to dwelling on your corruptions. Instead, look upward repeatedly, and through this process of viewing, a power will arise to draw your heart to believe.
Just as the presentation of the law has the power to terrify and frighten, the presentation of the glorious aspects of the Gospel has the power to draw out faith. You must renew the initial act of your faith, to embrace Christ and rely on God's grace in Christ. Even if you find various corruptions within your heart and are tempted to think,
"Should someone as polluted and defiled as I am cast myself upon God's grace in Christ?" seize Christ nonetheless. You have as much reason to do so as anything else, and this must be your course: to repeatedly renew this initial act of faith. You may say, "But my doubts and fears persist." If you want evidence, repeat it a thousand times over, and eventually, evidence of the act of faith itself will
emerge. You may argue that this could be seen as presumption to cast oneself upon God's free grace in Christ. I reply, this is not presumption because the very act itself grants you a right to everything in God and Christ. Presumption occurs when a person takes something they have no right to, but if an action grants them a right, it is not presumption. You might argue that this is a licentious way and allows for liberty. Do not misjudge faith. When you, even in the absence of sight and sense and without reason for doing so, venture yourself upon God's grace in Christ, it is the most glorious work you can perform in this world. Even if you were able to overcome all your corruptions and perform the greatest imaginable service, it would not be as glorious as this. It is also the most difficult thing in the world; therefore, it is not a doctrine of liberty. A soul that can overcome all the difficulties of faith, conquer its boundless guilt and the terrors of the law, and venture upon God's free grace in Christ despite all obstacles, can overcome any difficulty in the world.
Many other things could have been mentioned to reinforce this point. Even when we are in the dark and cannot see, sight and sense are absent, and exercise faith. If you wish to magnify God as a Christian, this is the only way. There is a remarkable example of trust that Alexander placed in his physician, and the trust he bestowed upon him greatly honored him before all his nobles. When Alexander fell ill, someone warned him to be cautious of his physician, claiming that someone had bribed him to poison Alexander. The physician brought him a potion, and Alexander handed him the letter. He immediately drank the potion, indicating that he did not believe the accusations against his physician. This action greatly honored the physician. Likewise, when you have no evidence in yourself, and even when faced with many temptations that cast doubt on God's grace in Christ, temptations that suggest Christ has abandoned you and things would not be this way if Christ intended good for you, even when temptations are at their most intense and speak the worst of
Christ — at that very moment, to venture your soul upon Christ, Christ will regard it as the greatest honor you are capable of bestowing upon Him. It is also the most effective way to enhance the riches of His grace and mercy. Be cautious of unbelief as well as presumption. Fear that you may fail to magnify the riches of God's grace in Christ, which is His primary purpose among humankind. I had intended to provide some encouragement for believing in cases where there is a lack of evidence, when we are in the dark and cannot see any light. I also planned to offer guidelines to aid our faith.
But I will conclude with this one use.
By what has been delivered, you may all see what an excellent and admirable grace faith is and how useful it is. Oh, brethren, in these times when there is such fear, trouble, and distraction, having faith to give substance to all the things that God has spoken of, to give substance to all the glorious promises that God has made to His people, what a wonderful blessing this is! Now exercise your faith and, by faith, give substance to all these promises; make them a foundation to rest upon. Be willing to risk everything you have—your estates, names, liberties, lives—for the furthering and fulfilling of the glorious promises that God has made to His Church. If you have faith that gives foundations to those promises, you will do so. Even though we see nothing but darkness and misery in the world, let us exercise faith. If the hour of temptation is yet to come, as who knows, then we shall need faith, and only faith can help us find light in such darkness. To prepare for such times, labor to strengthen your faith, and from what you have heard, you can see how valuable faith will be in any danger. It is a great comfort to a Christian that, although he is in the dark about many things (such as the disputed truths about churches and the like), he knows he has something within him that will make the things of eternal life evident to him. It is a wonderful
blessing from God to have a principle that gives substance and evidence to such things. Many poor souls would greatly rejoice if they could have evidence of just one truth of religion, like the truth of a deity, which reason sheds light upon. They are so plagued by atheism that they would give a thousand worlds to be rid of it. Now, if having evidence for one principle of religion is such a great mercy, what a glorious mercy it is to have faith that provides evidence for all the glorious things of God and makes them clear and plain to you! You can remember a time when you thought of them as fantasies and notions, but now you see them as clearly as the light of the sun, and you wouldn't trade that sight for a thousand worlds. In the future, brethren, when we see these things not through faith but through our senses, oh, how we will bless God then that we had evidence for these things in our souls! What would have become of us if we hadn't had evidence to make these things clear to us, to reveal the righteousness of God in Christ for eternal life? I saw these things existing and evident before, and now God fully reveals them to me. On the other hand, those who lack a principle of faith to make these things substantial and evident to them, when these things become substantial and evident to their senses, what a dreadful terror it will be for them! Then they will say, "Oh Lord, if only I had seen these things before, my heart wouldn't have been so captivated by the things of the world. I pursued the vanities of the world, seeking riches and honors, thinking I was the only happy person, and considering those things the only substantial and real things. The things I heard the preacher speak of, I thought were mere notions and conceits. But now I see they are real and substantial. Oh, miserable person that I am!"
Oh, the work of faith that can enable those with weaker understanding to perceive the great things of God, as stated in James
2:5. "Listen, my brethren," says the Apostle, "God has chosen the
poor of this world to be rich in faith." To comprehend the profound and glorious aspects of faith; that poor individuals should grasp the great, deep, and hidden things of God, which have been concealed since the beginning of time, is a remarkable achievement. Therefore, when John inquired of Christ whether he was the Messiah, Christ provided this as one argument: "The poor receive the Gospel," as mentioned in Matthew 11:5. But was this an argument in favour of Christ being the Messiah, or was it an argument against him because only the poor received it? If the great and influential had embraced it, that would have been an argument. However, "The poor receive the Gospel." It is a testament to the mighty power of God that those who are poor and weak in worldly matters can have this powerful work done in their souls, enabling them to receive Christ and the Gospel.
Brethren, having the use of our physical eyes, which allows us to behold the great works of God, such as the Sun, Moon, and Stars, and to recognise the glory of God in them, is a great blessing. What person would be willing to lose their eyesight in exchange for the entire world, given that it reveals so much of God's glory? Now, if the eye, which can only perceive these natural phenomena, is so precious, then what can be said of the eye of faith? It may rightly be called precious faith, for it admits into the soul the glory of God, the excellences of Christ, and the great things of eternal life. These are brought into the soul by faith, in their reality and power, to elevate the heart, fill it with joy and peace in believing, and carry the soul through all the trials of this world. Oh, the eye of faith is a precious eye! The eye of the senses is precious because it enables us to see tangible objects, but the eye of reason is even more precious because it can make visible things that are not seen by the senses. Reason can reason its way up to God Himself. It is the incredible excellence of a rational being that God has endowed with the ability to reason from