“He staggered not at the promise of God through unbelief; but was strong in faith, giving glory to God. — Rom. iv. 20.
In this chapter the apostle singleth out a signal example, to make good the conclusion which, by sundry convincing demonstrations, he had proved in the foregoing chapter; namely, that the justification of a sinner could by no means be brought about nor accomplished but by the righteousness of faith in Christ. This, I say, in the example of Abraham, and from the testimonies given concerning him, and the way whereby he was justified before God, the apostle proves from the beginning of the chapter to the end of verse 17. From thence to the end of verse 22 he describes that faith of Abraham whereby he obtained acceptation with God; that in all things he might propose him as an example and an encouragement unto us.
Among the many excellencies which are given in, in the description of this faith of his, arising from its cause, object, matter, and manner, not now to be insisted on, this is none of the least which is mentioned in my text, “He staggered not.”
There is a μείωσις in the words, wherein, by a negation, the contrary to what is denied is strongly asserted: “He staggered, not by unbelief;” that is, he was steadfast in believing, or, as it is expounded in the close of the verse, “he was strong in faith.”
The words may yield us these two observations:—
Observation 1. All staggering at the promises of God is through unbelief.
Saith the apostle, “He staggered not through unbelief.” Men are apt to pretend many other reasons, and do use other pleas; but the truth is, all our staggering is through unbelief. But this proposition from these words I have long since, in another way, proved, evinced, and applied.1 There is another proposition lies in the text, and that I shall now apply myself unto, which is this:—
Obs. 2. Steadfastness in believing the promises is exceeding acceptable unto God.
In treating upon this subject, I shall do these two things:— I. Explain the terms of the proposition. II. Give the proof of it.
I. As to the former of these, —
1. There is the object concerning which the affirmation is laid down: “The promises,” the promises of God. The promises of God are the declaration of the purposes of his grace towards his elect, according to the tenor of the covenant. That pointed unto in my text was the old great promise of Christ, which contains in it all others; because “in him all the promises of God are yea and amen,” 2 Cor. i. 20. So that although I shall speak nothing but what will be true with reference to every promise of God whatever, yet I shall bear a chief respect to the promises that exhibit Christ and the free grace of God in him unto sinners; — steadfastness in believing these promises.
2. There is the act that is exercised about this object; and that is, believing. It is steadfastness in believing we speak of.
I shall not make it my design to insist much on the nature of faith, and to debate the differences that are among men about it. Only so much must be spoken concerning it as may give us an acquaintance with that whereof we are treating.
How many have been the disputes of men about the nature of faith — the subject, proper object, formal reason of it — all know. And how little the church of God is beholding to men, who have made it their business to involve things of general duty, and absolute necessity unto all believers, in intricate disputes, — men that will duly weigh it may easily know. By some men’s too much understanding, others are brought to understand nothing at all. He that would have the things of his own spiritual experience and daily duty made unintelligible to him, let him consider them as stated in men’s philosophical disputes about them. Thus, some place faith in one distinct faculty of the soul, some in another, and some say there are no such things as distinct faculties in the soul. Some place it in both the chief, — the understanding and the will; and some say, it is impossible that one habit should have its residence in two faculties.
For my part, my intention principally is, to speak to such as God chooseth, — the poor and foolish of the world. And the means whereby he will bring them to himself are not, I am sure, above that understanding which the Son of God hath given them, 1 John v. 20. And whereas the general way, in treating of faith, is, for the most part, to use strictness of expression, that so it may be delivered in a philosophical exactness; the constant way of the Holy Ghost is, by metaphorical expressions, accommodations of it to things of sense and daily usage in the meanest, to give a relish and perception of it to all that are interested in it. And so shall I labour to speak, that every one that doth believe may know what it is to believe.