Way Into the Holiest - 26:
By F.B. Meyer
"Now faith is the substance of things hoped for, the evidence of things not seen." (HEBREWS 11.1).
SOCIETY rests on the faith which man has in man. The workman, toiling through the week for the wage which he believes he will receive, the passenger, procuring a ticket for a distant town, because he believes the statements of the timetables, the sailor steering his bark with unerring accuracy in murky weather, because he believes in the mercantile charts and tables, the entire system of monetary credit, by which vast sums circulate from hand to hand without the use of a single coin - all these are illustrations of the immense importance of faith in the affairs of men.
Nothing, therefore, is more disastrous for an individual or a community than for its credit to be impaired, or its confidence shaken.
There seem to be three necessary preliminaries in order to faith. First, some one must make an engagement or promise. Second, there must be good reason for believing in the integrity and sufficiency of the person by whom the engagement has been made. Third, there follows a comfortable assurance that it will be even so.
In fact, the believer is able to count on the object promised as being not less sure than if it had already come into actual possession. And this latter frame of mind is precisely the one indicated by the writer of this Epistle, when, guided by the Holy Spirit, he affirms that faith is the assurance of things hoped for, the persuasion or conviction of things not seen. In other words, faith is the faculty of realising the unseen.
These three conditions are fulfilled in Christian faith. The same faculty is called into action with respect to the things of God. At the outset we are sure that a Voice has spoken to man from the page of Scripture. Not voices, but a Voice. Next, we are sure that this Speaker is infinitely credible. Our assurance rests on several grounds. We find that His words have ever come true in the experience of past generations. We have seen them accompanied by the introduction of miraculous phenomena, indicating in their beneficence and power the goodness and glory of the Worker. We discover in our own hearts the assent of our moral nature to their evident truth. And for all these reasons we hold that the Voice which speaks deserves our credence.
And therefore, lastly, we calculate on whatever has been promised as surely as if we saw it, and may reckon on it as certainly ours.
Let us emphasise again what has been said. We look on the words which God speaks to us from the Scriptures as being altogether different from any other words which may claim our attention from the lips of men, not only because of the character of the miracles which accompany them, but because they touch us as no other words do, and elicit the spontaneous assent and consent of our moral nature, though sometimes in condemnation of ourselves. That must be the Book of God which so exactly coincides with the best emotions and intuitions of our moral nature; and not of ours only, but of the noblest and best of our race
"The mighty God, the Lord has spoken, and called the earth from the rising of the sun to the going down of the same." And if we are once assured of this, then there is no limit to the restful confidence, which not only counts the promise as credible, but actually begins to enjoy in anticipation the boons they offer.
The maxim of human experience runs thus: 'Seeing is believing'. But with the child of God the reverse is true: 'Believing is seeing'. We are as sure of what God had promised as we would be if we saw it already before our eyes. Our vision could not make us more sure than we are that God loves us, that there is a Father's house with its many mansions, and that some day our mortality is to put on immortality, so as to live forever in a state of existence which is absolutely sinless, sorrowless, and nightless.
