(1.) 261 54   (2.) 267 257 (3.) 268 221 Heb 11:1 "Now Faith is the substance of things hoped for, the evidence of things not seen." It has been for some time impressed upon my mind that most of us have accustomed ourselves, by carelessness in giving names to things unconsciously it may to, confound the two very diverse matters, Faith and belief. Nor do I regard it as a matter of indifference thus to create confusion in the ideas of men in these two points. On the contrary I fear that is it owing chiefly to this habit of speech that so many persons find difficulty in comprehending what is meant when they are exhorted to "have faith in God." Accordingly, it seems to me that when we go into the strict analysis of this subject we shall find, 1. that Faith bears to belief  2 belief the same relation that exists between cause & effect. "Faith is the gift of God, the act of believing is ours;" & even the act of believing we could not exercise but for this God-given principle of Faith. To the attainment or possession of this gift, we contribute nothing; in its reception we are passive; and exercising it, (i.e) in believing "we do not exert our own strength but act in consequence of being acted upon by supernatural power." (Dick) To carry the idea out somewhat further we add, that when Faith is imparted to us, we are enabled, in our belief, to reach [so far] beyond the senses, and to apprehend things with at least as great certainty as the things which we see. I recognize the fact that this is a position not readily agreed to by many, for there is to many minds  3 an apparent difficulty in knowing anything except by our senses. A very little reflection will convince any man that this is absurd; for if it be True, then we will be compelled to doubt whether we have any mind; or any spiritual or moral nature at all. We certainly cannot see it, nor handle it, nor taste it; and if it be true there will be to us no possibility of acquiring any knowledge save "what lies within the reach of our eyes, our fingers or ears." But is has been clearly demonstrated by a modern Divine that even by the exercise of our own faculties without any supernatural gift of Faith we can acquire more knowledge about Spirit than we can about matter, &  it is proven thus: It is clear that we know of mere matter the following facts; "it has weight, color (some times) figure, inactivity, hardness, smell (sometimes)  4 and it is movable. This is about all we know of matter. It is equally clear that we know of Spirit, that it perceives, it compares, it judges, it reasons, it remembers, it wills, it fancies, it has conscience,  it has imagination, it has consciousness, or perception of its own acts, it is capable of pain or pleasure." So it seems from this train of comparison that there is no doubt about our getting more, or at least as much certainty in regard to things beyond our senses, as we get by our senses themselves. I have simply introduced this as a sort stepping stone to my position, & reasoning from the less to the greater, I claim that if we have in our natural state so many channels through which we may apprehend things spiritual (I use the word in its ordinary sense as opposed to things material)  5 how [much] easy is it to conclude that if there were added to these natural endowments, that Divine gift of Faith of which the Scriptures speak so much, there would be a capacity in us to grasp with unerring certainty "the substance of things hoped for," and to realize, in all its force, the Evidence of things not seen." In acting out this gift of Faith then, our appeal is (1) Not to the senses. The Apostle clearly informs us that "We walk by faith not by sight." This world is so understood by perception by sense. But when your mind is called to dwell upon the world to come sight, hearing & touch, taste & smell - are utterly useless. Nor do we (2) rest upon testimony only. To be sure there is a use for testimony; and when you are engaged in deciding  6 deciding upon the External evidences of Xtianity, you are bound to appeal to the witnesses Prophecy & miracles. But we perpetually mistake the scriptural meaning of Faith in supporting that its gift refers to this Department of belief at all. Again I remark (3) In acting out our faith, in believing our conclusions  are not reached[ing] by mathematical demonstration, or logical reasoning. These things may all be useful, all somehow auxiliary in the outworks which must be captured; but while we may use them all more or less, in a merely speculative & intellectual form, to lead us to simple historical certainty of the great facts of Christianity, let it be known, once for all, that they alone are as nothing in the great Domain of Absolute faith, and without that Divine influence  7. which alone can [stimulate] open the eyes of the understanding, and clear up the vision thus enabling us to behold the wondrous things of the Spiritual System; the invisible yet real facts about the relations subsisting between our souls and God. All the testimony of the senses, & of witnesses; &  the most powerful chain of reasoning which in ordinary matters amounts to mathematical  or logical certainty, & all the brilliant coloring [of] which imagination may lend to the subject, will never convert a soul. We have heard in days past a great deal about "The power of moral Suasion," in awakening the unregenerate and inspiring the dead sinner with life, and thus bringing about the new birth. But you shd remember that while the dry bones of the valley of Vision, were moved by the preaching  8. of the prophet, it is distinctly stated that "there was no breath;" nor was it until he had called in earnest prayer for the awakening of the winds, and for the breath to come from the four winds and breathe upon those slain, that they might live," that they did live, and thus they did stand up, "an exceeding great army." So you may apply to the lifeless corpse cold in death the galvanic battery, and by its subtle power produce violent distortions of the muscles, opening the eye lids upon the glazed & sightless balls, and other violent movements, but it is only a mockery of life. [But] Do it is just as true of the spiritually dead, soul that all the influences brought to bear upon it, arising from human efforts, can reach no further than the outer ear, & only move the faculties that lie nearest the surface, and all action following such efforts are  9. but feeble, visionary, shadowy, temporary mockeries of spiritual life. Why, my hearers, when the spirit of God has touched the heart & introduced the germ of eternal life, the heavenly influence thus inspired is not confined to one faculty or department of our being, but the entire moral and mental constitution in renewed; the process is begun in all, and that work thus begun by a Divine act, has in it an immortal energy until perfection crowns the work in the day of Eternity. Now when this is done; when the soul is thus taught by the Spirit its own crying and deplorable necessities; and taught also, the infinite abundance and the exact adaptedness of Jesus Christ as the Savior of Sinners, there is  10. no more propriety, or necessity for reasoning with the soul to induce it to accept of Xt., than to prevail upon the babe to take its appropriate nourishment, or the beggar to accept alms; or the wrecked mariner to enter the life-boat, it is the instinct of the newborn soul, the helpless soul; the perishing soul! The xteristic of a soul in such condition is that it embraces the savior by the very necessity of the case under the pressure of a view of its own wants, and under an irresistible attraction to the Jesus Xt. producing in it unhesitating trust & newborn Love! Whosoever may not so feel is not bad enough for Xt yet, I proceed to remark, that II. We may also consider by what method this Faith, which is God's gift, works out its great purposes. For we must not suppose for a moment, that these purposes stop at  11. this point of regeneration, and acceptance of Christ. This is the beginning of the Divine life; & it is indispensable. But its nature is to progress and a brief consideration of its methods of advancement will at once, endear the work to the Child of God, and furnish additional [evidence] test to aid in self-trial. We adopt Paul's statement therefore, as safer than anything that can be drawn from any other source; "Faith works by Love." [You will agree with me] (1.) And one way in which I show this is [then in the position] by the consideration that the cordial trust which we repose in a friend in need is inseparable from Love. The two things cannot be separated. There is not one of us who does not recognize this fact, that in our circle there is always some one person, to whom our thoughts instinctively turn as to one in whom we  trust, for counsel in our perplexities, and for  12 aid in our distresses, and for comfort in our sorrows. When we resort to him in the dark days, and from his wisdom, and his generosity, and his influence receive from him just the relief we need, it would indeed be an exhibition of monstrous and unnatural degradation, if we shd selfishly accept his beneficence without gratitude and  love to him. But in the case of our friend he may be unable to keep, while he professes to be willing; yet we love him for the goodwill, he may manifest. The trust which the sinner reposes  in the Savior is simultaneous with Love. In the light of the new truths impressed upon him, the blessed Savior stands the Chief among 10,000, the one altogether lovely;" and what is more important for him to know is that He is ever ready to receive  13 receive him; He came to seek & to save that which was lost, "Him that cometh unto me I will in no wise cast out;" and the further truth which closes the outline of the lesson he is receiving from the Divine Spirit is, that other foundation can no man lay;" tc. The lost, mined, helpless condition of the sinner; the boundless love of Xt.; the Omnipotence of this saving grace; the readiness & willingness of Jesus Xr. to save Him constitute such a combination of attractions as to create within him a feeling of trustful Love, or of Loving trust, such as makes him cast himself upon Him [though] "Whom having not seen, he loves; in whom though now he sees Him not, yet believing, he rejoices with joy unspeakable and full of glory." Surely this is the very [thing] Faith defined in our text to be "the substance  14. of things hoped for, & the evidence of things not seen." But (2) another consideration showing that "Faith works by Love," is that in the obedience required of the newborn soul the Limit is not (the prescription of) Law, but the [measure] suggestion of Affection. I mean that the child of God does not content himself by merely complying with the strict exactions of Duty. He does not ask, "how far am I to go in doing what God requires, and where is the line this side of which I must not stop, and beyond which I am not obliged to go? I wish to do my whole duty but I do not desire to go beyond that." Now it will commend itself to every man's judgment that we say, the very asking of such a question shows the absence of that Faith which works by Love; the spirit exhibited is the spirit of legalism;- just cooly calculating the last cent due to  15. the demands of duty as prescribed by a selfish judgment, and unwilling to go a step beyond that. Take the case of a man in society whose entire life externally is a sample of exact rectitude judged by man's judgment; he owes no man anything; he allows no man to owe him anything. He is square with the world; he takes nothing that is not his; he gives nothing that is his; He  asks, "What says the Law?" He never asks "what is the dictate of Love?" He lives & dies a man of perfect exactness in all his dealings with others a law-abiding citizen; an obedient subject, "minds his own business & lets other people alone;" pays his debts & trusts no one. Such a man however  correct in his ordinary life, has not a spark of love, or sympathy in his nature. But here  16. is a man of a different type. Just as careful in regard to what his duty requires - he is just as anxious to know his duty; [just] as sensitive [that he must] to justice [be just]; just as law abiding; just as anxious to accord to every man's rights as the first xter.; but he does not limit himself; he does not say I will go as far as any one in obedience to Law, but I shall leave everything undone that goes beyond that. Not he! He looks beyond that line; if he sees a sufferer he does not ask whether he is related to him, only is he a suffering human being, a brother man. In short, the only limit set to his efforts is that which Xt. set to His; He went about continually doing good to all; and the Love of God thus shed abroad in is heart by the Holy Ghost  17 prompts him to send abroad his [affection &] sympathies in search of objects upon which to lavish the wealth of his renewed affections. Whether of these is the better type of Xtian manhood? Judge ye! Be that then the illustration of the position that "Faith works by Love." One more thought (3) illustrating this position. It is manifest in that man's freedom from influences that are hostile to Truth and Virtue, and [his] the case with which he rises superior to temptation. I purposely avoid calling this trait of xter his resistance to temptation, because the position in which this man is placed is one [that is] so lofty; that temptation cannot charm him, and he has no conflict with influences hostile to Virtue. His whole being has become so thoroughly imbued with the [strength] spirit which he has recd in the gift of  18 Faith, and the strength derived by waiting upon God & leading a life of Communion with God in prayer, as to realize the beautiful image held forth in the precious promise "he mounts up with wings as an eagle," far above all the clouds, & storms & winds & waves of temptation & trial & woe, and soars aloft keeping his eye fixed evermore upon his native Heaven, and gazes with unaverted undazzled vision into the very bosom of the Sun. Among the fables of the Ancient Mythology is that celebrated story of the [golden fleece] Sirens" a couple of nymphs who sat on the [sea] shore of an island and by the celestial melody of their singing so charmed all voyagers that they stopped & were chained to the enchanted isle & perished. The effect reported as to two of the ancient  19 great xters of their history is as follows: Ulysses having been warned of the danger, as he sailed by the island, took the precaution to have the ears of the sailors with wax so that they shd not hear the music, and had himself bound with knotted thongs to the mast of the ship & so they passed by in safety. But there was another Orpheus, by name, a musician of such skill and power, as to surpass in his sweetness & power the music of the Sirens, so that when his vessel passed their isle, they were not heard or even listened  to by the crew at all. The first man represents the xter who felt that he would be glad to [land] do wrong but knowing the danger avails himself of every thing in his power; to save himself he is a moralist; selfish considerations cold prudence, fear of the consequences; without any  20 pleasing God at all operate on him & so he forces himself to a safe course & avoid temptation. But Orpheus is the man who has in his own soul higher, richer, more heavenly music than all the voices of this World's Charmers,  charm they never so wisely, and so they fall not upon his ears at all. He has the Love of  Xt. Jesus in his heart and as its Heavenly music is ever ringing in his soul, that Harp of  Holy chord that never break or jar, he  passes all Earth's enchanted isles, nor feels even a momentary sensation of attraction. So much for the method of this Faith in its Working; it "works by Love." But III. We sh.d also note its accompanying effects: [Paul] John shall be out teacher here [again]: "It purifies the  21 heart." [He] Every man that hath this hope in him, purifieth himself even as [also] He is pure." This hope is the result of that Faith which God has given "a good hope through grace, and so as Hope is everywhere in S.S. linked with Faith & Love, it is found in inseparable union in the character of the regenerate man. Even human reason would teach us this. For how can it be possible for one who is [in] living in daily sin &  habitual corruption to trust a Holy Being in the first place, to love such a Being at all? It follows that it is only possible that such a Being sh.d be the object of love & trust to one who is won over not only by benefits conferred, but by the adorable & immaculate Holiness & Purity of His xter. This is but another name for sanctification. This is what John means when  22 he says he "purifieth himself." it is a work not done it is going on, and must go on by a law of His renewed nature. If he trusts in Xr. he will love Xr. and if love Xr. He will necessarily strive or love to be like Him, & this includes the incessant struggle of His soul to be pure & Holy to prove in likeness to Him; whom he has chosen as his Beloved; to this end he will never rest satisfied with his present attainments, but he looks only unto Jesus, and as he gazes, he aims at resembling Him in one glorious moral excellency after another, until all sinful passions & emotions being subdued, & all worldly affections & lusts being crucified all sinful appetites being destroyed, [having fought no] he feels that he may humbly claim to have made some happy advances in the  23 Divine Life, though he still aims higher & higher as one by one the Saviors glorious Attributes of Holiness burst upon his view, & show him something still further up after which to aim, and so the [continued] the process of gradual sanctification continues to the end & he lies down and dies in the assumed hope that he shall awake in the likeness of Jesus. There is but one more thought IV. This Faith enables us to "overcome the  world." Really my brethren, this has been almost anticipated by the former considerations. But I will add that this victory supposes conflict; and this conflict is that warfare which the Xtian is ever waging against the allurements held out to him by the world in the shape of emoluments, credit  or favor, or popularity, or ten thousand bribes that may  24 be held out to tempt one to betray or deny Xt. There is only one instrument which can give us the victory over all these things & that is the result of God's gift of Faith "a realizing belief of God's testimony concerning invisible & eternal things." "Enduring as seeing Him  who is invisible." Realizing Eternity. Resting in Xr.'s love. A constant sense of God's presence to see all we do, say or think, and a firm & unwavering trust in [His] the support, help & comfort of those who fear, & love & seek Him. Application. Three great facts herein demonstrated. 1. We sustain relations to the future & the unseen [&] hope & evidence 2. [Our religion] This Faith which God gives manifests its superiority to all other religions, in the elevation of the intellect & the refinement of thought it imparts. 3. But it does more than this: conducts the soul into the invisible & eternal state; and by its divine energy transformed us into God's image.