The Christian is engaged in a warfare, “not against flesh and blood, but against principalities and powers, against the rulers of the darkness of this world, against spiritual wickedness”—or wicked spirits—“in high places;” who go about like roaring lions, seeking whom they may devour; assailing the servants of Christ even on their high places—their Pizgahs, their Tabors, their Olivets; swarming up from the sea of corruption within and around us, like the frogs in Egypt, and entering into our very bed-chambers and closets of devotion.
These spiritual adversaries must be opposed with spiritual armor; and the apostle has here given us a complete set of weapons for fighting, and a complete panoply for defence. The Roman armor consisted of several parts, all of which St. Paul makes use of figuratively, to represent the several Christian graces by which we resist our subtle, deceitful, and invisible enemies. As the articles to which he alludes constituted a complete coat of arms, and the soldier was not prepared for the field without the whole; so the Christian graces which they represent are all of them important, “that the man of God may be perfect, thoroughly furnished unto every good work.” Some of these heavenly qualities may appear brighter at particular times in one Christian than in another; but the whole list is indispensable to every spiritual warrior. Abraham may excel in faith, Moses in meekness, Job in patience, Daniel in courage, Peter in zeal, Paul in humility, and John in love; but each must have the entire armor, though different occasions may require the use of different articles in the catalogue. That you may be able to stand in the evil day, you must have the shoes of peace, to preserve your feet; the girdle of truth, to strengthen your loins; the helmet of hope, to defend your heads; the breastplate of righteousness, to cover your hearts; the sword of the Spirit, to cut your way through the columns of the foe; “And above all, taking the shield of faith, wherewith ye shall be able to quench all the fiery darts of the wicked.”
It is only to this article last mentioned, that we would now call your attention; in the consideration of which, let us notice, first, The nature of faith; and secondly, Its importance and utility as a shield.
I. There are many passages in the word of God which show the excellency of faith; but there is only one passage which contains an exact definition of faith; and that you will find in the first verse of the eleventh chapter of Paul’s epistle to the Hebrews:—“Now faith is the substance of things hoped for, the evidence of things not seen”—or, as it may be read—the confidence of things hoped for, the conviction of things not seen. I am surprised that divines have taken so little notice of this passage, in treating of the nature of faith. Generally, they wander in the wilderness without a guide; they put out to sea without compass, chart, or helm. Some of them make faith every thing, and others make it almost nothing. According to the apostle’s definition, it consists of these two things:—a conviction of the truth of the gospel testimony relative to things invisible, and a confidence in the character and word of the invisible Testifier. This is a common-sense definition. Here is no mystification or obscurity. In this way the term faith is understood by all men. In the ordinary transactions of business, we seldom mistake each other on this subject; why should we in the great concern of salvation pending between us and God?
Here is a man who has a note for an amount sufficient to support him comfortably, were he to live a thousand years. Still he appears very unhappy—full of doubts and fears about his future subsistence. Ask him—“Friend, what think you of that note? is it genuine?” “O yes,” he replies, “I am perfectly satisfied that it is genuine.” “What is the reason, then, that you are not more cheerful and happy?” “Alas, I have no confidence in the bank.” The man is without faith. True, he believes—he believes that the note is not a counterfeit—he is well satisfied of its genuineness; but such a belief is not sufficient, while he is suspicious of the bank—produces no change in his feelings or his conduct. But if, in addition to his conviction of the genuineness of the note, he could be satisfied of the goodness of the bank, then you should find him quite another man. These two things united constitute faith:—Believing the truth of the gospel respecting things unseen; and trusting in the power and faithfulness of God, through our Lord Jesus Christ, to fulfil his promises. This is the faith that justifieth the ungodly; this is the faith that overcometh the world.
Now every one of you believes the truth of the gospel; but the promises of the gospel, which are worthy of all acceptation, some of you have not accepted—are no more influenced by them than if they did not belong to you. The gospel contains a pearl of great price—“an inheritance incorruptible, undefiled, and that fadeth not away;” but your confidence in the promise is feeble and inefficient—does not lead you to prayer—does not influence your conduct, so as to bring you in possession of this heavenly treasure. You have no faith. You have one of the elements of faith, but not the other. You have the belief, but not the confidence—that part of faith which belongs to the intellect, but not that which belongs to the heart. Therefore you are still poor, and naked, and miserable.
The Holy Scriptures record many admirable instances of true faith; in which confidence in the character, the providence, and the promises of God, rises into the most perfect assurance. Behold those women on the bank of the Nile. They are making a basket of bulrushes, and plastering it with bitumen. Placing the infant Moses therein, they commit the frail ark to the floods. Jochebed, why dost thou not fear that the child will be drowned? “I believe the promises of God, I believe that he will do good unto his people. I trust in him for the salvation of Israel.”
See that old man on mount Moriah. He has built a rude altar, and laid fire and wood thereon. He has bound his own son—his only son—his well-beloved Isaac, and is about to offer him as a sacrifice. Abraham, stay thy hand. Wilt thou slay thy only son? Then what will become of the promise? “My mind is easy. I will obey God. I believe he is able to raise Isaac from the dead. I feel assured that he will return home with me alive, and that from him will spring the Messiah.” So Abraham determined to offer Isaac upon the altar, for he confided in the promise—“In Isaac shall thy seed be called.”
We have another instance in the Centurion whose servant was healed by our Lord. He had perfect confidence in the word of Christ, even though Christ had given him no promise. “Only say in a word,” said he, “and my servant shall be healed. Thy word created the world; thy word has quickened the dead; and thy word can accomplish a cure without a journey to my house.” This is an instance of remarkable faith; and our Lord testified—“I have not found so great faith, no, not in Israel.”
Whatever the object of faith, it is always the same in its nature, though not always the same in degree. Christ said to his disciples—“O ye of little faith!” and the apostle saith of Abraham—“He was strong in faith, giving glory to God.” Faith is represented in the Scriptures by a variety of expressions, such as—believing the testimony of God—relying or staying upon the Lord—waiting upon him—trusting in him—looking unto him—coming to Christ—putting on the Lord Jesus—committing the keeping of the soul to him, as unto a faithful Creator. These different expressions denote the several modifications of faith, and its several degrees of intensity; but they all fall under the apostolical definition noticed above.