Faith in God and Faith in People

In remarking on the relation of faith in God to faith in the creature, it will be kept in mind, that we are speaking of religious faith, in distinction from natural faith. It is undoubtedly true, that as natural men, that is to say, as men without religion, we may properly exercise a degree of confidence or faith in others, considered as natural men. Perhaps we may say, it is unavoidable. Man is so constituted, that he naturally and necessarily has faith in something. He cannot live without it. If a man has not faith in God, it is a matter of course, that he has faith in something which is not God. And just in proportion as that faith, which is due to God, fails to be placed where it is due, it will invariably be found to be given and placed somewhere else. Those, therefore, who have not faith in God, are consistent with themselves, and consistent with their fallen nature, in placing faith in men. They cannot well do otherwise. Man, such as he is, and with such power as he can impart, is their support. In a word, by the very fact of not placing faith in God, who is the “I AM,” the ALL in ALL, and by placing it in man, they make man their God. This is natural; it is the unavoidable result of the natural life.

But, Faith Does Not Abandon Reason

It is not uncommon for Christians to eulogize faith in distinction from reason; and not unfrequently they speak of faith as a higher authority than reason. We are aware, that expressions of this kind, which are often on the lips of eminently pious and devoted people, suggest trials and doubts in the minds of some, as if they implied an abandonment of reason. And it is not surprising that they should, when the expressions are taken in their literal and obvious import. But a little reflection on the subject will help to remove this difficulty.

As Christians we do not, and we cannot abandon reason. The abandonment of reason would involve the abandonment of Christianity itself. 

Faith Repels Contrary Suggestions

Faith implies the previous existence, in a greater or less degree, of perception and human reasoning. And such being the circumstances of its origin, it may properly be regarded as a principle or state of mind, entirely suitable to a reflecting and rational nature. But it ought to be remarked further, that, when faith, for its appropriate and adequate reasons, has attached itself to its appropriate objects, it does not allow itself to be driven from its position by any adverse suggestions, even when such suggestions are sustained by the imposing authority of thought and of deduction. This is particularly true of religious faith.

Faith — Not Emotion

There is another class of persons, whose experience is something more than intellectual; but which, just so far as it exists independently of faith as its basis, cannot safely or justly be regarded, as a true religious experience. We refer to those, whose religious life is characterized chiefly or exclusively by strong emotions. These cases are in some respects more difficult to be rightly estimated than those which have just been mentioned. It is well known, that many persons find it difficult to form an idea of religion separate from feeling; and they are very apt to consider great feeling and great religion as very much the same thing. In many minds religion and feeling are almost identical. But it will be noticed in the proposition, which we have laid down, that we do not condemn feeling, that we do not exclude feeling as a part of religious experience, but only that we condemn and exclude from religious experience all that feeling, which exists independently of faith as its basis.

Faith is the Source of All True Feeling

Faith is the source, the parent of all true feeling. And in saying this, we ought to add, that we use the term feeling in a general sense; meaning by it not merely the emotions, to which it is sometimes limited, but those other modifications of our sensibilities, which we include under the denomination of the desires and affections.

And it is proper to say here, that faith is the source, the parent of all true feeling and affection in the natural sense, as well as in the religious sense. Certain it is, that this statement admits of an easy and a satisfactory illustration in the case of the affection of love. It requires no proof to sustain the assertion, that natural love is based upon natural faith. If we have entire confidence in another, if we believe him to be amiable and pure in feeling, and upright in principle, it is the natural result of such confidence, that we shall love him. And on the other hand, it will be very difficult, and I think we may say, it will be found naturally impossible for a person to love another, (except, perhaps, with that lower form of love, which is synonymous with pity or sympathy,) in whom he has no faith. And the same confidence, the same faith, which inspires the affection of love in the first instance, gives it permanency in time to come. The one perpetuates itself in company with the other. Suggestions may arise, and temptations may assail us, but love will live, if confidence does not perish. But how soon does our love to a person, to whom we were once devotedly attached, cease, when our faith in him ceases! No sooner is the confidence, which we reposed in his amiability, in his truth and honor, and other estimable qualities, taken away; in other words, no sooner is our faith in the existence of these traits taken away, than the love, which rested upon it, falls at once to the ground.

The law of the religious affections is the same. They always imply the antecedent existence of faith. Religious faith, sustained by the Holy Spirit, but operating in a manner entirely analogous to the operations of natural faith, is undoubtedly the true basis of religious love. Without the key of faith the foundation of divine love, which refreshes and gives beauty to the whole soul, would never be opened within us. It would be impossible; because it would obviously be a result, not only without reason, but against reason. It is because we believe or have faith in God as just, benevolent and holy, as possessed of every possible perfection calculated to attract and secure our love, that we love him.

— from The Life of Faith (1852) Part 1, Chapter 6.

Faith is the Foremost Religious Principle

It would be a natural view of the subject, independently of any thing said in the Scriptures, that some principles of the religious life have greater influence, and are more fundamental in their character, than others. Such a view would be natural, because we find this relation of comparative priority and influence existing in all other cases. In the external world, for instance, in the forms and operations of outward things, the great principles, which originate and sustain  the life of nature, have their relations of time, place, and influence in the economy of the human mind also, it is easy to see, that its principles exist and operate in gradations of subordination and ascendency; and that those, which are subsequent in origin and inferior in position, will depend for their action upon those, which are first in time, or first in efficacy.

It is thus in religion. It will be found to be true, as we have already alleged, that some principles of the religious life have greater influence, and are more fundamental in their character than others. And of this important class of religious principles, it is equally true, that some one will be found to take the precedence, in place and in influence, of all the rest; not only belonging to what may be denominated the first series or class; but, as compared with all the others, being the first in it. And this principle is Faith. It is faith, which stands foremost in place, and foremost in influence; a principle upon which all other principles rest, as upon their true, natural, and strong foundation.

— edited from The Life of Faith (1852) Part 1, Chapter 5.

The Greater Power of Religious Faith

If natural faith is powerful, as we have seen that it is, religious faith is much more so; aiming at higher objects, and producing greater results. And this is what we should naturally expect from the supports, on which they respectively rest.

Natural faith rests upon natural things: that is to say, it is faith in man; in man’s wisdom and man’s capability. Religious faith rests upon religious things; that is to say, it is faith in God’s wisdom and God’s mighty resources. The man who possesses religious faith, may be said to have the power, of adding the infinite to the finite. He relies on the divine promises, in the occasions on which they properly apply, as things in a PRESENT fulfillment; and thus incorporates with his own comparative and acknowledged weakness, the mighty energy of a present God.

And besides all this, God bestows especial honor upon those, who possess religious faith. They and they only can properly be regarded as his own, his chosen and adopted children. Their names are written upon his heart of infinite love. Every element of his nature is pledged in their behalf. And hence we should not be surprised, when we consider what power faith has in itself by its natural law, and also that it takes hold of the infinite God, and enlists in our behalf his mighty heart of love, that the Holy Scriptures are sprinkled over, as it were, with illustrations and declarations of the immense efficacy and of the wonderful triumphs of this divine principle:

"Faith, mighty faith, the promise sees,

"And looks to that alone;

"Laughs at impossibilities,

"And cries, IT SHALL BE DONE."

— edited from The Life of Faith (1852) Part 1, Chapter 3.

Energy and Faith

Religious faith, in perfect analogy to that which is natural, brings personal and mighty energy to its possessor; and places in his hand, in the sharp contest with sin and Satan, the shield of victory. It does this, among other things, and on the same principle that natural faith does, by giving exceeding power to his religious volitions or determinations.

The man, who has no faith, is necessarily powerless. He is smitten by the irreversible law of nature, as well as by the present and special frown of God. He lies prostrate upon the ground, a mere imbecile, useless and impracticable alike to good and evil; but he, who has faith, acts, and acts vigorously. Faith diffuses a calm but effective energy through the whole man: especially is this true of religious faith. Natural faith gives power in the subjection of natural enemies; religious faith gives power and victory over enemies that are spiritual.

Natural faith is patient, persevering, and successful in ascertaining natural truths, and in extending the boundaries of natural knowledge. Religious faith sits patiently at the fountains of religious instruction; and holding inward intercourse, and being powerful with God, it obtains knowledge of those higher things of a moral and religious nature, which even the angels desire to look into. Natural faith passes over natural barriers, over barren wastes and tangled forests, over valleys and mountains, over rivers and oceans; but religious faith, coming in conflict with religious or spiritual obstacles, resists and conquers all hindrances, whatever they be, which stand between the soul and the possession of the true spiritual kingdom; contending against sin original and sin practical, against temptations from within and temptations from without, against Satan invisible and Satan embodied in human agency, and crying with the victorious voice of the one in the wilderness, “make straight the way of the Lord.” Natural faith unites together families, stretches abroad the connecting links of neighborhoods, constitutes corporations, and in the greatest extent of its power lays the foundation of states and nations. Religious faith, distrustful of its own power of vision, looks at things with God’s eye; and viewing them in the higher and divine light, expands the limits of social connection and identifies them with the limits of the universe. It places God at the head. It unites in the sweep of its broad view not only individuals and families, not only neighborhoods and nations, but the inhabitants of distant worlds, and all higher orders and classes of beings into one, binding all to the great center, and constituting universal harmony.

— edited from The Life of Faith (1852) Part 1, Chapter 3.

Faith and Habit

It is an important law of natural faith, that it acquires strength by repetition or habit. Of the existence of the law of habit, and of its extensive applications, probably no persons, who are acquainted with the operations of the human mind, will have any doubt: and in accordance with this law, every new exercise of confidence or faith in any one of our fellow men, tends to increase the confidence or faith already existing. Religious as well as natural faith may be increased by the same law and in the same manner.

In other words, every new exercise of faith in God and in his great precepts and promises, which is the true idea of religious faith, increases the strength of the principle of faith. This is, practically, a very important view; and especially to those who are desirous of living a truly holy life. I am aware that the increase of religious faith, as well as its origin in the first instance, is the gift of God. But God very properly requires us to observe the laws of our mental nature, and to do what it is our privilege to do.

Accordingly the blessing of God, manifested in the increase of religious faith, seems to me, as a general thing, to conform to this view; and that those and those only who, in observance of the natural law, diligently exercise the faith they already have, can reasonably expect to have more, either by natural increase or by special grace. And, indeed, the doctrine which has now been advanced will apply to all the Christian graces, since God no where gives encouragement, so far as we can perceive, that he will add to the possessions of him who misimproves even his one talent. “For whosoever hath, to him shall be given, and he shall have more abundance; but whosoever hath not, from him shall be taken away even that he hath.” Matthew 13:12.

— edited from The Life of Faith (1852) Part 1, Chapter 3.

Degrees of Faith

Natural faith and religious faith are analogous to each other, in the circumstance that they both exist in different degrees. There are natural men, as we have already had occasion to intimate, who are weak in natural faith; men irresolute in purpose and action; men, who do nothing comparatively, because they do not believe, that they are able to do any thing. It is just so in religion. There are men weak in religious faith, just as there are men weak in natural faith; and who in religious things exhibit the weakness which characterizes the others in natural things. And on the other hand, as there are men strong in natural faith, and strong in natural action; so in religion there are men, in whom faith is not merely a guiding light, but a principle of movement. It is so strong in them, that it constitutes a life; and they may be said to live by faith.

— edited from The Life of Faith (1852) Part 1, Chapter 3.

Faith and Present Knowledge

Religious faith, like natural faith, exists, not perhaps in opposition to, but in distinction from present knowledge. That is to say, in the exercise of faith, we do many things both in nature and religion, of the results of which we do not possess, at the present time, any certain foresight. If faith did not carry us beyond the reach of our own understanding, beyond the line of human reason, beyond what we can now perceive, it would not be faith; and those, who might walk within the circle described by that measurement, could not be said to walk by faith, but by sight.

The daughter of a celebrated physician was once attacked by a violent and dangerous fever; but she exhibited great resignation and tranquillity. She said, she was ignorant of what might effect her cure; and if it were left to herself to prescribe, she might desire remedies which would be prejudicial. Shall I not gain every thing, she added, by abandoning myself entirely to my father? He desires my recovery; he knows, much better than I do, what is adapted to the restoration of my health; and having confidence, therefore, that every thing will be done for me which can be done, I remain without solicitude either in reference to the means or the result. — This was an instance of natural faith; believing without knowing; and entirely peaceable and tranquil, while trusting itself in the hands of another. Religious faith, in like manner, trusts itself in the hands of God; knowing nothing and enduring all things, in the full confidence that it will be well in the end.

— edited from The Life of Faith (1852) Part 1, Chapter 3.

Faith's Many Occasions

Religious faith, like natural faith, while it attaches itself to a particular object, may at the same time multiply itself in connection with many occasions, and situations, which have a relation to the object. Natural faith, for instance, attaches itself to man as one of its objects; but it is not man on one occasion merely or in one situation merely, but on many occasions and in many situations. We exercise trust or belief in man as the head of the family, as a neighbor and friend, as a citizen, as a man of skill in his art or calling, as one able and willing to fulfill his personal contracts, as a magistrate; and on other occasions and in other situations, which it is unnecessary to specify.

Our faith in God, in like manner will multiply itself on its appropriate occasions. We exercise belief or faith in God, as the sustainer of the laws of nature, as a God both of rectitude and of goodness in the fulfillment of those laws, as the author of Revelation, as the fulfiller of the covenants made from time to time with his people, as present in all his providences, however dark they may appear to human sight, as unalterably true to the declarations he has made and the promises he has given.

— edited from  The Life of Faith (1852) Part 1, Chapter 3.

Childlike Confidence in God

Religious faith, like natural faith, has its appropriate objects; objects, which are in some way connected with religious experience. As natural faith is known in part, by attaching itself to natural objects; so one of the marks or characteristics of religious faith is, that it attaches itself to religious objects.

The facts, which we notice in children, furnish an illustration of what has now been said. The life of children, I suppose, may in general be regarded as a life of faith. Not of religious faith, it is true; but still of faith, of natural faith. It is interesting to see, though they know that they are entirely dependent for food, raiment, and a home, what entire confidence they repose in their parents; a confidence, which, in excluding doubt, banishes anxiety. Hence it is that they live in such simplicity and quietness of spirit; and in the language of Scripture, are “careful for nothing.” When the object of this state of mind is changed, and it is transferred from the earthly parent to God, it becomes religious faith. The existence of such faith not only constitutes God our Father; but those who exercise it, become, in the language of the Savior, “like little children.” They have the same simple-hearted confidence. Freed from the anxieties of unbelief, they leave their life and their health, their food and their raiment, their joy and their sorrow, in the divine keeping. The resemblance or analogy between the two states of mind, as represented in these two cases, is essentially complete. And yet one of them is to be regarded and spoken of as an instance of natural faith merely. The other is a religious faith.

I find, in the writings of Richard Cecil, an illustration of the view of the subject just given, which seems to me to be suitable to be introduced here.—

“I imprinted on my daughter,” this devout writer remarks, “the idea of Faith, at a very early age. She was playing one day with a few beads, which seemed to delight her wonderfully. Her whole soul was absorbed in her beads. I said—‘My dear, you have some pretty beads there.’ ‘Yes, Papa!’ ‘And you seem to be vastly pleased with them.’ ‘Yes, Papa!’ ‘Well now, throw them behind the fire.’ The tears started into her eyes. She looked earnestly at me, as though she ought to have a reason for such a cruel sacrifice. ‘Well, my dear, do as you please; but you know I never told you to do any thing, which I did not think would be good for you.’ She looked at me a few moments longer, and then summoning up all her fortitude — her breast heaving with the effort — she dashed them into the fire. ‘Well,’ said I: ‘there let them lie: you shall hear more about them another time; but say no more about them now.’ Some days after, I bought her a box full of larger beads, and toys of the same kind. When I returned home, I opened the treasure and set it before her: she burst into tears with ecstasy. ‘Those, my child,’ said I, ‘are yours, because you believed me, when I told you it would be better for you to throw those two or three paltry beads behind the fire. Now that has brought you this treasure. But now, my dear, remember, as long as you live, what FAITH is. I did all this to teach you the meaning of Faith. You threw your beads away when I bade you, because you had faith in me that I never advised you but for your good. Put the same confidence in God. Believe every thing that he says in his word. Whether you understand it or not, have faith in him that he means your good.”

— edited from The Life of Faith (1852) Part 1, Chapter 3.

Natural Faith vs. Religious Faith

Natural faith, as we have already had occasion to see, is faith arising naturally on its appropriate natural occasions, directed to its appropriate natural objects, and sustained by the operation of natural causes. Religious faith, if we have a right understanding of it, may be regarded as in some respects a state of mind the same with that of natural faith; that is to say, it may be regarded as the same state, psychologically or mentally considered; but it differs from natural faith in the particulars, that it is directed to religious objects, or those objects to which religious feelings are appropriate; that it is called into exercise on its appropriate religious occasions; and is sustained by religious influences. It is obvious, therefore, that the difference between natural faith and religious faith is a marked and a great one; and that it would tend to great perplexity and error, if they should be confounded together. At the same time it is evident, I think, that in a number of particulars there is a resemblance or analogy existing between them, which it is not only interesting to contemplate, but which may aid in the better understanding of religious faith.

— edited from The Life of Faith (1852) Part 1, Chapter 3.

What Is Natural Faith?

All men have faith; but it cannot be said with truth, that all men have religious faith. All men have faith in something; but it is not true, that all men have faith in God. It is proper, therefore, to make a distinction, and to discriminate between religious faith and natural faith.

In order, however, to understand religious faith, it is desirable, as it seems to me, to understand something of the nature or character of natural faith. Our attention, therefore, is properly directed, in the first place, to the inquiry, What is natural faith?

And in the prosecution of this inquiry, an obvious remark here is, that faith, or belief, which is only another name for the same thing, arises within us naturally and necessarily, on its appropriate occasions. In other words, it does not depend for its origin on our volition; but it comes of itself. It does not depend, for instance, upon a man’s volition or his mere arbitrary choice, whether he shall believe in his own existence or not; whether he shall believe in his personal identity or not; whether he shall believe in the existence of an outward material world or not. In these cases, and in others like them, it is conceded, that he cannot help believing. The state of mind, therefore, which we denominate faith or belief, using the terms in the natural and not in the religious sense, exists in us by our very nature. It is not only there; but by the very constitution of our nature, it must continue to remain there, while man is what he is.

— edited from The Life of Faith (1852) Part 1, Chapter 1.

The Faith of the Heart

This helps us to understand what is meant by the faith of the heart; a form of expression which we frequently hear.

Properly speaking, or perhaps we should say, speaking psychologically or mentally, faith seems to be an attribute of the intellect, rather than of the heart; an act or state of the understanding rather than of the sensibilities. And yet it must be admitted, that, in the order of mental sequence, it is a state of mind, which, in consequence of being subsequent to perceptions, lays nearer the heart, is in much closer proximity with it, than some other intellectual states or acts. But this is not the only or the most important particular to be considered here. The important fact, and the only one which can give a satisfactory explanation of what is denominated the faith of the heart, is the law of mental relation and action just now stated, viz.: that religious affection is consequent on religious faith, and that they correspond to each other in degree. A faith of the heart, then, is a faith, which affects the heart. A faith of the heart is a faith, which works by love. “In Jesus Christ,” says the Apostle, “neither circumcision availeth any thing nor uncircumcision, but faith which worketh by love.” Galatians 5:6.

I suppose, that there may be, and that there probably is a sort of faith, either so general and unspecific in its nature, or so weak in its degree, that it does not produce love. A man, for instance, may believe in Jesus Christ as a mere man, as an inhabitant of Judea in the time of Pontius Pilate, and as a very remarkable and good man. But this belief, which does not seem to differ from that which we have in Confucius and Socrates, never is, and never can be the source of such feelings, as those which naturally follow our belief in Christ as one sent from God, as the beloved son of the Father, as an authorized teacher, and as an atoning sacrifice. And then, again, our faith, even if it be right in other respects, may be so weak, so vacillating, so closely allied to actual skepticism, as to fail of being followed by that love, which purifies the heart; the only love which can be acceptable to God. The faith of the heart, therefore, is that faith, which makes a new heart; in other words, which inspires new affections; such affections, as are conformable to God’s law and will.

—adapted from The Life of Faith (1852) Part 1, Chapter 6 (emphasis added).