Consecration and Our Initial Faith

I think we may regard it as one of the established principles, having relation to the origin and the operations of faith, and which may properly be included under the denomination of the doctrines of faith, that our faith in God will be in proportion, or nearly in proportion, to our consecration to God. In other words, just in proportion as we give ourselves to God to do and to suffer his will without reserve, just in that proportion or degree we shall be likely to have confidence in him; a confidence, which will receive him not only in his more general character as God, but as the God of providence and the God of the promises. It is especially obvious, I think, and beyond all question, that the highest results of faith, Assurance of Faith for instance, cannot be experienced, without a personal and specific consecration; a consecration which is entire and without reserve. The Savior himself may be regarded as fully implying all that has now been said in the instructive and interesting passage, where he says, addressing himself to the Jews, “How can ye believe, who receive honor one from another, and seek not that honor, which cometh from God only?” John 5:44.

Vanity of Life

"As for man, his days are as grass; as a flower of the field, so he flourisheth. For the wind passeth over it, and it is gone; and the place thereof shall know it no more." — Ps. 103. 15, 16.

And they are gone, the friends that once I knew;
I look in vain to find them; low and still
They coldly lie, shut out from human view,
And from the joys which erst their breasts could fill.
No more for them the rosy morn shall gleam,
Nor wild bird charm their ear at day's sweet close;
No more shall friendship soothe life's fevered dream,
And love's sweet voice allure them to repose.
But, oh, 'tis vain to murmur or bewail,
Dwells ought on earth, that long on earth shall be?
The columns of the world itself shall fail,
Its gorgeousness shall fade, its pomp shall flee.
'Tis a small thing to die, if we shall rise
In renovated bliss, unchanging in the skies.

— The Religious Offering (1835) Scripture Sonnets XXIII.

Establish Your Faith in the Higher Truths

The sooner we establish ourselves by a strong unwavering faith in those general religious truths, which, occupying a higher position, sweep over and control particular and subordinate cases, the better it will be for us. Being thus established, the mind is at once placed in a position of hope and strength, and is relieved from a multitude of perplexities. When human reasonings have become consolidated in firm faith, the soul is not only relieved from assaults and perplexities from below, but seems to have power, such as it could not otherwise have, with that which is above. On such a soul the love of God, in particular, seems to be gently but richly shed abroad and infused from on high, instead of being laboriously wrought out and forced upward from beneath. No longer continually wearied with efforts originating in itself; but reposing in childlike quietness, of which faith is the true parent, it is purified and refreshed with the dews of divine grace unceasingly descending.

“The ship’s navigation ceases,” says a certain writer, “when it enters the port. Thus the soul, after the fatigue of MEDITATION, [a word which he uses as synonymous with perceptive and reasoning acts,] finding itself in the calm of CONTEMPLATION, a state of mind resulting from the highest faith, ought to quit all its own reasonings, and remain peaceful and silent with its eye fixed simply and affectionately upon God.” [Molinos, Introduction to the Spiritual Guide.] A state, which, in being closely united to God, is separated from all entangling alliances with that, which is not God; and which is followed by a sweet and peaceful rest, such as a condition of doubts and fears can never be acquainted with.

— The Life of Faith (1852) Part 1, Chapter 14.

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. 

Biblical Examples of the Conflict of Faith with Contrary Reasonings

Abraham had faith in God; that is to say, under the influence of the light which God had given him, light which had been addressed to him as a perceptive and rational being, he believed that God is, that all things are under his control, and that in all his dealings he is perfectly just. His mind, in the exercise of faith, rested fully and firmly in the general proposition of God’s existence, superintending providence, and holiness. Nevertheless, it is entirely reasonable to suppose, that, when he was called, in God’s mysterious providence, to the fearful and afflicting office of sacrificing his own son, human reason, in distinction from that higher reason, which is embodied in a well established faith, took occasion to suggest a multitude of doubts and inquiries. But he remained unshaken. Faith, holding on to the general proposition of God’s wisdom and goodness, at once rejected all suggestions, that were inconsistent with them.

Many are the instances in the Bible, many are the instances in all periods and ages of the church, in which faith and reason have thus come in conflict. Job was a man of faith. He also, when his property and children were taken, and when he was exceedingly afflicted in his person as well as in other respects, had his inward trials undoubtedly; resulting from the inability of human reason, in its ordinary operations, to reconcile the apparent dealings of God with the goodness and justice of his character. But faith, in the severe inward conflict to which he was subjected, prevailed against reason; and he was enabled to say, “The Lord gave; and the Lord hath taken away; blessed be the name of the Lord.”

— The Life of Faith (1852) Part 1, Chapter 14.

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 in God's Promises

As Christians, we believe in the Bible; as believers in the Bible, we believe in the God of the Bible; as believers in the God of the Bible, we not only believe in all it affirms of God’s character, but in all it affirms of God’s promises. God, in connection with the great Atonement accomplished in the person and sufferings of his Son, an event in his moral administration, which authorized him to speak mercifully as well as truly and wisely, has at last spoken to men in terms of consolation and support which he could not otherwise have employed; and his word is unchangeable as its author. Here is a basis of faith, broad, ample, unalterable, meeting in its utmost extent all the multiplied exigencies of our nature. Hence the declaration of the Apostle Paul, who fully and freely acknowledged the conscience and the light of heathenism, such as it is, that the Jews had greatly the advantage over the heathen; “chiefly because that unto them were committed the oracles of God.” It is the God of the Bible, the God and Father of our Lord Jesus Christ, the God of the promises, the God who has declared that he will be all and every thing to man on the mere condition of being believed in, that furnishes the strong ground of the Christian’s belief, in distinction from, and above every other ground of belief. In condescension to our weakness, he goes into particulars; he illustrates by his statements man’s situation and trials, so that man can the better understand them himself; and by a multitude of specific declarations, beautiful in the expression as they are desirable and effective in their application, takes upon himself the responsibility of giving wisdom in every emergency, and of sustaining in the discharge of every duty.

It is one of the great offices of faith to lay hold of the Promises; and to apply them promptly and effectively on the occasions, in which they were intended to apply. Many an hour of grief has been consoled; many a purpose of renovated life and action has been confirmed; many a temptation has been resisted and overthrown; many a struggling hope of possessing a sanctified heart has been established by faith acting on the promises.

How strong are the arguments, (says Mr. Romaine in his interesting Treatise on the Life of Faith,)

to persuade the heirs of promise, to put their whole trust and confidence, in the faithfulness of their God! who, having provided an infinitely glorious and everlasting inheritance for them, was willing to make it over to them in the strongest manner of conveyance; and, therefore, he has given them the promise and the oath of God, which cannot possibly change or alter, that their faith might never doubt or waver, and their hope might at all times be sure and steadfast. And until he bring them to the inheritance itself, he has given them many sweet and blessed promises of all things needful for their temporal and spiritual estate, upon which he would have them not only to live comfortably at present, but also to receive them as part of the inheritance allowed them for their maintenance, till they come to age, and enter upon the possession of the whole. And what God intended in his promise and oath, has its effects in a good degree among those who have the word of God abiding in them. They cast their anchor where he commands them, and they are not only safe, but also in time of the greatest troubles and temptations, have strong consolation. When enemies come, corruptions arise and difficulties are in the way; they have a promise, and a promise-keeping God to depend upon. Whatever straights they are in, the word abiding in them brings some promise of support and deliverance: the promise shows what God has engaged to do, and faith receives the fulfilling of his engagements. When they draw nigh to God in duties in ordinances, they know what he has promised to them that wait upon him, and they judge him faithful who hath promised; and lo, he is present with them. In short, while they live like themselves, as the heirs of promise, they are preserved from all evil, and want no manner of thing that is good. This is their happy case, thrice happy, because the means used to deprive them of their happiness, are overruled of God for the establishing it. The enemy rages against them, but in vain.

— The Life of Faith (1852) Part 1, Chapter 13.