FAITH IN GOD by E. Goodrich

Publishing Committee · Battle Creek, Mich. · Apr 19, 1860

FAITH IN GOD.

By E. Goodrich

BY E. GOODRICH.

ALthough this theme has been the subject of much remark and comment, yet I cannot feel quite at liberty to let it pass without bestowing upon it a few brief thoughts.

Faith, as defined by the Apostle [Heb. xi, 1], "Is the substance of things hoped for;" or, to give the same idea in other words, "Faith gives substance to things hoped for." Because the thing believed, to the person that believes it, becomes a practical reality, exerting the same influence on his or her conduct as though it was a matter of fact, or actual possession. The twenty-five cents promised to the boy for labor or obedience (if the promise is believed), produces the same result as though it was already seen and possessed by the boy. To him, it is a reality, distant in time only.

And thus it is with all faith. It annihilates both time and distance, and continually holds before our minds the object for which we seek, thus calling into action patience and virtue by continually stimulating us to renewed exertion.

Without faith, distant objects can possess no value, because they are not recognized as existing at all. And the necessity of exercising faith is found in the fact that all objects of promise and pursuit are distant; and during the time and notice of pursuit, it is absolutely necessary to take trust for pay, or to receive the testimony as a correct representation of the facts in the case. Wherever faith exists, the promises or threatenings made become animated with life, and possess the power of living realities. But where unbelief exists, no threatening or warning can reach to intimidate, or promise to encourage, because it is the nature of unbelief to deny all testimony.

For an exemplification of the truth of the above remarks, we need but turn our attention to the past history of the world,—to those upon whom the threatened judgments of God have fallen, and to those who have received especial favors of God; viz., the worthies. Faith, wherever it exists, is the beginning and ground work of friendship and loyalty. Whereas unbelief, whether it exists in the form of a root or as a full grown tree, can only be regarded as rebellion.

The above named considerations show us how important it is that we should believe in the truth, and reject error. But the point that claims particular attention is the kind of faith embraced in the heading; viz., godly faith. Because it is not the amount, but the kind; it is not the quantity, but quality of faith that will translate us at the appearing of Jesus.

A single grain of the right kind of faith will enable us to remove mountains, and open to us the gates of eternal life. Whereas any amount of the spurious coin will avail us nothing in the time of sorest need. And concerning the quantity we need not speak; for even at this time there is any amount; yet much that claims to be godly and saving is of terrestrial origin, and can exalt its possessors no higher than its parentage. Godly faith is of divine origin, and every proposition embraced therein is divine, resting on divine authority, or trusting in divine power for its accomplishment. The difference between those who have the faith of the world, and those who have the faith of God, does not consist in that the former reason, and the latter do not; for no man can have an intelligent faith without exercising his faculties of reason.

The difference consists in the fact that the natural man, the man of the world, reasons from natural causes to natural effects. Having philosophical, mathematical, geological, or, in a word, scientific precedents, he reasons concerning the results that must obviously follow. And in those things he reasons correctly, and is wise; yet his wisdom is of this world, and his faith belongs only to this life, while the godly man reasons from divine precedents to divine conclusions.

And how appropriate the language of Scripture which says [1 Cor. i, 19, 20], "I will destroy the wisdom of the wise, and will bring to nothing the understanding of the prudent. Where is the wise? where is the scribe? where is the disputer of this world? hath not God made foolishness the wisdom of this world? Again, [chap. xi, 14]. "But the natural man received not the things of the Spirit of God; for they are foolishness unto him."

These and other portions of the same chapters, together with many other scriptures of like import, show how great the difference between the faith of the world and the faith of God. They show to us that God hath designed that the faith of his people when perfected shall stand, not in the wisdom or works of man, but in the power of God.

This is the rock over which every unbeliever, whether Jew or Gentile, has fallen. He has endeavored to comprehend God through the wisdom of this world. He has looked, yet vainly looked, for the accomplishment of God's purposes through natural law, or through the course of ordinary means. But the Christian is never permitted to reason from surrounding circumstances, or from human probabilities. It is said of the worthies that through faith they subdued kingdoms, wrought righteousness, obtained promises, stopped the mouths of lions, quenched the violence of fire, &c.; while it is said of Abraham that he believed God and it was accounted to him for righteousness.

The question, then, may be summed up in the following manner: 1. The promises of God are God-given promises. 2. The promises of God can be accomplished only by the employment of divine interposition; hence, 3. Nothing but the exercise of divine faith can receive the promises of God, or look for their complete accomplishment.

In this view how plain it is that Ishmael (the son of the handmaid) could never have filled the place of Isaac; for he was neither the son of promise, nor the son of faith; neither was he a figure of him that was to come. But Isaac was all these. Had the children of Israel understood those things, and that they possessed the faith of their father Abraham, they would never have looked for the fulfillment of the most sublime promise that God ever made, through the ordinary course of nature. They would have seen and understood that although the promised Messiah was to be the seed of the woman, yet he was to be the Son of God also. He was to be an embodiment and manifestation of divine power. But failing to see these things, the very reason why they should have received him became the reason why they rejected him; and they stumbled and fell headlong over the very stone for which they (as builders) were looking. These things are admonitions to us; and it is a matter of fear that many at this hour possess a faith no better—a faith that grows from the soil of human wisdom.

Let us see how much godly faith a man is required to exercise, to believe [Matt. v, 5] that the meek do now inherit the earth, when they as well as atheists and infidels have to pay an equivalent in cash. Surely none. Such faith looks just like Ishmael. Again, how much godly faith must we have to believe in the natural immortality of man? Do not Pagans and the entire heathen world believe the same? Where then is the distinguishing characteristic of our faith? No, no; this must not be; we must not look to nature for that which God alone can give.

But again, suppose we believe in a resurrection of the dead that can be accounted for on natural principles; or suppose that we reject the resurrection of the Bible (the resurrection of the body) because we cannot account for it on philosophical principles; are we then any better than the world generally? Certainly we are not. What shall we do then? Simply, have faith in God.

Edinboro, Pa.