St. Paul sufficiently sets this before us in the eleventh chapter of his Epistle to the Hebrews, which opens with a definition of faith, and after that, gives us examples of it, as if to guard against any possibility of mistake. After quoting the text, "the just shall live by faith," and thereby showing clearly that he is speaking of what he treats in his Epistle to the Romans as justifying faith, he continues, "Now faith is the substance," that is, the realizing, "of things hoped for, the evidence," that is, the ground of proof, "of things not seen." It is in its very essence the making present what is unseen; the acting upon the mere prospect of it, as if it really were possessed; the venturing upon it, the staking present ease, happiness, or other good, upon the chance of the future. And hence in another epistle he says pointedly, "If in this life only we have hope in Christ, we are of all men most miserable." [1 Cor. xv. 19.] If the dead are not raised, we have indeed made a most signal miscalculation in the choice of life, and are altogether at fault. And what is true of the main doctrine itself, is true also of our individual interest in it. This he shows us in his Epistle to the Hebrews, by the instance of the Ancient Saints, who thus risked their present happiness on the chance of future. Abraham "went out, not knowing whither he went." He and the rest died "not having received the promises, but having seen them afar off, and were persuaded of them, and embraced them, and confessed that they were strangers and pilgrims on the earth." Such was the faith of the Patriarchs: and in the text the youthful Apostles, with an untaught but generous simplicity, lay claim to the same. Little as they knew what they said in its fulness, yet their words were any how expressive of their hidden hearts, prophetic of their future conduct.