Christlikeness: Simple Faith

The Savior, considered as a man, lived by SIMPLE FAITH. — A life of faith is almost necessarily implied in a state of entire self-renunciation. It does not easily appear, how a person, who, in the spirit of self-renunciation, has placed himself in the hands and under the direction of another, can live spiritually in any other way than by means of faith. There is nothing left him but simple trust. To renounce ourselves entirely and not to repose trust in another, would soon be followed by a state of despair. So that we may regard it as the natural order of religious sequence, that the principle of faith, which is life in another, should take the place of the extinct principle of life in ourselves. The memorable statement, therefore, that "the just shall live by faith," was as applicable to the Savior, as to any other holy being. The whole history of the intercourse, which took place in his state of humiliation between him and his Father, is a confirmation of this position, and declares emphatically, that he NEVER DOUBTED. "Man shall not live by bread alone," he said to the Tempter, "but  by every word, that proceedeth out of the mouth of God." He said to the Jews on a certain occasion, "I am not come of myself, but he, that sent me, is TRUE." This single expression carries with it important meaning. It was the truth of God, his  firm  and unchanging faithfulness, upon which his soul rested, as upon an everlasting rock. He assures us, that "without his Father, he could do nothing;" a declaration which seems necessarily to imply the existence of unwavering confidence in the Being, who was the present and the only source of his power. There can be no doubt, therefore, that, the direction, which he gave to his disciples, he was willing to apply in its full import to himself. "Have faith in God." In his prayer  at  the grave of Lazarus, he said, "Father, I thank Thee, that thou hast heard me. And I KNEW, [that is to say, had entire confidence, unwavering  faith,] that thou hearest me always." Faith sustained him in trial as well as in duty; in the depths of affliction as well as in the active labors of his ministry. Even in the agonies of the Cross, when every possible sorrow was inflicted, and every other consolation was taken away, he was supported by its mighty power alone.

And in connection with this view, we are not to be surprised that we find the Savior so often and so earnestly urging upon his followers the necessity of living in the same manner. He taught them, in various ways and at various times, that faith was the source of their inward life and power; and that by it they could overcome all difficulties, "removing even mountains." Discountenancing every other mode of living, he decidedly rebuked the disposition, originating in unbelief, to seek a sign, (that is to say, a striking and confirmatory manifestation of some kind, ) in addition to and in support of the simple declaration of God. "An evil and  adulterous  generation," he says," seeketh after a sign."

— edited from The Interior or Hidden Life (1844) Part 2, Chapter 13.

Crucifying Reliance on Special Signs

It is necessary to cut off and crucify the inward desire, which so generally prevails, for the experience of special signs and testimonies of acceptance with God. There is hardly any Christian, who has not, at some period of his religious history, experienced some perplexity in this respect.

One of the most difficult lessons which we are called to learn, one however which is indispensable, if we would know the heights and depths of the religious life, is that of living by simple faith. God expects us, and has a right to expect us to leave ourselves and all our interests in his hands, in the full confidence, that he will do every thing which is right. And it is obviously the duty of every Christian, to correspond to this claim on the part of God, and to yield himself up, body and spirit, in the bonds of an everlasting covenant; fully believing that God will not desert him, neither in duty nor in temptation; and whether he is led in light or in darkness, with sensible manifestations and testimonies or without them, that all things will be well in the end, and will work together for his own good and for the divine glory. But too often this duty is not regarded. To live by faith, to lean upon the mere word of God without the supports of sight, is a very humbling way of living; and it is hard for the natural man and even for the partially sanctified man to receive it. Nature, so far as it exists in the heart, chooses another method, one more suited to itself, but less glorious to God. Some good Christians have exceedingly perplexed and injured themselves, for a considerable length of time, by attempting to maintain the inward life on the erroneous system of special signs, tokens, and testimonies, such as an audible voice, the application of some unknown passage of Scripture, the occurrence of some remarkable temporal event, the possession of a preconceived and specified state of joyous feeling, or something of the kind, which, in their ignorance or under the influence of remaining self-will, are earnestly sought from God, as the pledges and evidences of their acceptance. Such a system of living has scarcely any affinity, and perhaps none at all, with the true life of God in the soul. The Christian life, we repeat, is emphatically a LIFE OF FAITH; but to endeavor to live in the way, which has just been referred to, is evidently a deviation from the way of faith, and tends directly to strengthen the unspeakable evil of distrust in God.

From every thing of this kind, therefore, we must separate ourselves without hesitation, however painful the process may be. In the spirit of self-crucifixion, we must learn the great lesson of relying by simple belief on the mere declaration of God. And in doing this we need not fear. What need has the principle of inward faith of any sign or testimony additional to itself? Faith, whenever it is strong enough to be a true light within, will always bear its evidence in its own nature.  It no more asks or requires exterior illumination, than the sun in the heavens asks for a taper to learn its own illuminated position. "He, that believeth on the Son of God, hath the witness in himself."

— edited from The Interior or Hidden Life (1844) Part 2, Chapter 10.

Tribulation and Faith

"In the world ye shall have tribulation" is a declaration of the Savior, confirmed by individual and general experience. Even the most devoted Christians are not exempt.

The tribulations, to which the people of God are subject, are internal, as well as external; sorrows of the mind as well as sufferings of the body. Sometimes they are very great. There are some occasions, on which all those subordinate consolations, of which God generally permits his people in a greater or less degree to partake, are taken away. There is left to them neither the vivacity of health nor the consolation of friends; no pleasures of social intercourse; no prosperity in worldly business; no rest from outward persecutions; no cessations from the bitter temptations of the adversary. This, it will be said, is an extreme case; but it is only extreme cases, of which, in the present chapter, we propose to speak. There is reason to suppose, that many souls, whom God designs to bring to the highest degree of purity in this life, especially if they are disposed to resist and do not render themselves up easily to his great purpose, will be called upon to pass through some heavy and perhaps extreme trials. Such trials seem oftentimes to be rendered necessary. Necessary not in the nature of things, but on account of the corruption of the natural heart. The possession of internal purity implies the entire crucifixion of self; and this is an operation which the natural heart finds it hard to submit to. Hence it is, that earthly joys are temporarily dried up; that human consolations are taken away; and "the axe is laid at the root" of all the sources of self-seeking and self-enjoyment; in order that the soul may experience the truth and the severity of inward crucifixion.

It is at such a time, and amid these various and unmitigated trials, that the soul sustains itself by FAITH; by what is variously called in different writers, but generally as I suppose with the same meaning, "simple faith", "pure faith", or "naked faith." And there seems to be a marked propriety in these forms of expression; because faith, as the sustaining principle, stands at such times alone. All human supports are removed. On every side there appears discouragement and darkness; and it is by faith and faith only, that the soul is enabled to retain its religious integrity. It is under such circumstances, that faith becomes, as it were, a superior and guiding faculty of the soul; upon which the others, especially the various inferior principles, seem to rest. While the subordinate principles of our nature, the natural desires, and the various forms of natural affection, are assailed by their appropriate temptations, and sometimes in a very severe and terrible manner, they derive from the sublime principle of faith, which stands in its central position of strength and grandeur, a defensive and repulsive power, which makes them more than conquerors.

— edited from The Interior or Hidden Life (1844) Part 1, Chapter 18.

Do Not Depend Upon Signs

God does not design, that men in the present life should live by means of specific signs, testimonies, or manifestations, but by simple faith alone. The great design of the Gospel, in its practical and final result on man, seems to be to restore and firmly establish the lost principle of faith, as the true and only available basis of the religious life. And there seems to be a necessity that it should be so. From the nature of the case there never can be any true reconciliation and harmony between God and his creatures, until they can so far have confidence in him as to receive his declarations, and to draw their life, as it were, from the words, which have proceeded out of his mouth. In any other way of living, whatever may be the nature of their inward or outward experiences, they live at variance with the order and the plans of God; out of the line of his precepts, and of course in the same degree out of the range of his blessings. And hence it is, that we find the remarkable expressions of the Savior to the doubting disciple. "Because thou hast seen me, thou hast believed. Blessed are they that have NOT seen, and yet have believed."

And we desire here, as a matter of some importance, to lay down a practical test or rule on this subject. It is this. Whenever we desire a specific experience, whether inward or outward, whether of the intellect or the affections, [prior] to the exercise of faith, we are necessarily in so doing seeking a sign, or testimony, or something, whatever we may choose to call it, additional to the mere declaration and word of God. There is obviously a lingering distrust in the mind, which jostles us out of the line of God's order; which is not satisfied with his way of bringing the world into reconciliation with himself; and under the influence of which we are looking round for some new and additional witness for our faith to rest upon. In other words, although we may not be fully conscious of it, we desire a sign. In the language of the experienced Mr. Fletcher of Madely, "we want to see our own faith," a state of mind, which, as it requires sight to see our faith with, in other words a basis of faith additional to that which God has already given, is necessarily inconsistent with and destructive of faith. This simple test will aid very much, in revealing to us the true state of our hearts.

— The Interior of Hidden Life (1844) Part 1, Chapter 11.