XXII. ON PRAYER FOR THE INCREASE OF FAITH. LUKE xvii. 5.—And the apostle said unto the Lord, Increase our faith. We have here an example of prayer addressed to Christ, which implies an acknowledgment of his divinity, since it is a received principle of Scripture that God only is the proper object of prayer. It is the more deserving of our attention on account of its being a prayer for a spiritual blessing, and that a blessing of prime importance; nor could it, with any propriety, be presented to one who was not conceived to have immediate access to the mind. However wavering or confused the apprehension the apostles entertained of Christ's personal dignity might be during the continuance of his ministry on earth, it seems evident, from this instance, that there were seasons when they felt a lively conviction of his divinity, under which they ascribed to him a sovereign power over the heart. From the reply which our Saviour makes to this petition, it is probable it more immediately respected that faith of miracles with which the apostles were in some measure endued, and which was greatly strengthened and enlarged after the day of Pentecost. The weakness of that faith they had on some occasions experienced, when persons afflicted with maladies were brought to them and they were not able to effect their cure.* A circumstance of this nature, it is possible, had recently occurred, which gave rise to this request. Whatever particular species of faith might be designed in the words of the apostle now before us, we shall beg leave to consider faith, in the present discourse, in its more ordinary acceptation, in which it denotes a persuasion of divine truth, founded on the testimony and produced by the Spirit of God. The faith of which we shall speak is that cordial assent to the testimony of God which distinguishes all regenerate persons, and which is defined by St. Paul, "the substance of things hoped for, the evidence of things not seen." Faith, in the New Testament, is applied solely to the exercise of the mind on the divine testimony. It denotes a reliance on the veracity and faithfulness of God,—his veracity respecting the truth of what he has affirmed, his faithfulness in the accomplishment of what he has promised. Hence it differs from sense and reason. Of the objects of the former we gain a knowledge by immediate experience, by their direct impressions on the bodily organs; of those which fall within the province of the latter, we arrive at a conviction by a process of argument more or less simple. Faith, on the contrary, is a reliance on the truth of what God has declared simply because he has declared it. It implies a revelation of his mind and will, and the principle on which it founds the assurance of whatever it embraces is this, that the Supreme Being can neither deceive his creatures nor be deceived. It converses with supernatural verities, that is, with truths which are not capable of being ascertained by sense, or demonstrated by reason. In our present discourse we shall confine ourselves to two observations. I. That genuine faith admits of degrees. II. That an increase of faith is, on every account, highly desirable. I. Where faith is genuine and sincere, it is yet susceptible of different degrees. Considered with respect to the number of the truths embra ed, it is obvious at first sight that the faith of one Christian may be far more extensive than that of another. Though every real Christian embraces the whole revelation of God, and has consequently an implicit confidence in all the declarations contained in it, yet the knowledge of one may extend to many more particulars than that of another: a more accurate acquaintance with the Scriptures may bring before the view some truths of which the other entertains no conception. The religious belief of one may be confined to first principles, while that of another includes also the higher and more refined mysteries of Christianity. Considered in this light, none can doubt of the possibility of an increase of faith; though, strictly speaking, such an enlargement of the view may be more properly denominated an increase of knowledge. An increase of faith respects more immediately further development of the principle itself, a greater force of persuasion, a more unshaken confidence in revealed truth, accompanied with a more uncontrolled ascendency of it over the heart. The strength of Abraham's faith is described, not as consisting in the extent of the truths it embraced, but in the force and vigour of his persuasion of the Divine promises. It is opposed to his "staggering through unbelief." A persuasion of the same divine truths, even when it is cordial and sincere, may admit of augmentation. The power and grace of the Redeemer, for example, by which he is able to save them to the uttermost that come unto God by him," are cordially believed by all Christians; but they are apprehended with different measures of clearness and force: with some they are sufficient to imbolden them to venture upon him with trembling hope; with others they produce the full assurance of faith, accompanied with "joy unspeakable and full of glory." The transcendent love of the Redeemer, in dying for us, is truly apprehended and sincerely believed by all true Christians; but the views which they entertain of it are very different in depth and impression. As the same object may be seen under different lights, so the same truths may be contemplated with distinct degrees of evidence and brightness. To "perfect that which is lacking in your faith."‡ "Your faith groweth exceedingly." "But having hope, when your faith is increased."|| By the nature of things, the light of faith must ever be inferior to that of vision; it can never fully reach, in its power over the heart, the perfection of sight, and, consequently, will never make us equally 2 Thess. i. 13. || 2 Cor. x. 15 *Heb. vii. 25. 1 Pet. i. 8. 1 Thess. iii. 10. happy or holy with those who "see as they are seen, and know as they are known." There is a limit to which it can never reach, but it may make nearer and nearer approaches to it. These things, on which the faith of a Christian is exercised, may be considered as twofold; consisting either of objects revealed which have a present subsistence, or promises of future good. The character and perfections of the blessed God, the office and work of the Redeemer, the dignity of his person, the efficacy of his blood, and the prevalence of his intercession, belong to the former. The light of faith makes this known to us; and this light is progressive, and by it we may attain to still higher and more transforming views of God and the Redeemer.* XXIII. SECOND DISCOURSE ON PRAYER FOR THE INCREASE OF FAITH. LUKE xvii. 5.—Lord, increase our faith. THE advantages resulting from an increase of faith. I. As they respect ourselves. II. As they regard the Supreme Being. I. As they respect ourselves. It will have powerful influence in increasing our religious enjoyments. One grand design of Christianity is to make mankind happy by diminishing that portion of vexation of spirit which cleaves to all earthly things. "These things have I spoken unto you," said our blessed Lord, "that your joy might be full." But the degree of this joy will be proportioned to the measure of our faith. 1. An increase of faith will effectually deliver us from distressing doubts respecting our state. As light makes all other things manifest, so it makes itself. While faith is "like to a grain of mustard-seed,"‡ it may be difficult to be discerned; but when it becomes more matured, it will be easily perceivable. 2. The things of God are so transcendently excellent and glorious, that the more lively our apprehension of them, the more happy we shall necessarily be. The more we see of God in Christ, the more we shall be conscious of a surpassing beauty in those objects that will eclipse the whole world in our view. The all-sufficiency and unchangeableness, the goodness, holiness, and truth of the Great Eternal, viewed by faith, will fill the mind with the most exalted satisfaction. The glory of the visible heavens, and of the earth is nothing more than the reflection, or rather the shadow, of this glory. If the contemplation of created truth and goodness, developed in the *This and the following sermon were preached in June, 1810. actions of man, affords so high a satisfaction,-if it is sufficient, in its brightest display, to excite rapture,-how much more [will the mind be] fired in meditating by faith on the original, unchanging, and eternal truth and goodness! If to trace the counsels of princes, [to observe] the masterly strokes of wisdom and address evinced in the management of the concerns of earthly kingdoms [give pleasure,] how much more ravishing to have laid open to our view the counsels of the King of kings, to be allowed to behold the deep things of God-the contrivance of that covenant which is ordered in all things and sure-the thoughts of his heart, which endure to all generations! How delightful to see the footsteps of divine grace in ancient times, the gradual preparations for the coming of Christ, the types and shadows of the law preparing the way for preaching the Cross, and the preaching of the Cross succeeded by the vision of eternal glory! If to contemplate some stupendous work of God fills the mind with admiration and delight, how much more to dwell by faith on the mediation of Him who is "the brightness of the Father's glory, and the express image of his person, assuming our nature, carrying our sins up with him to the cross, rising from the dead, sitting at the right-hand of God, ever living to make intercession, diffusing his Spirit and scattering his graces among the children of men. Who that knows any thing of such an object can be content without wishing to know more of him? Who will not be disposed to look on all things else as dross and dung when compared to such an object? To feel the steady illumination of faith is to dwell in a calm and holy light; and if it is a pleasant thing for the eyes to behold the natural light, how much more to behold this light of God, which sheds an incomparably sweeter ray; which reveals his face, brings near his love, and lays open the prospects of eternity! Guided by this light, you will be conducted to the abode of the celestial city, when a view will be opened into paradise, and you will hear, with John, "the voice of a great multitude, as the voice of many waters, and as the voice of harpers harping with their harps, and crying, Blessing, and honour, and glory, and power be unto him that sitteth upon the throne, and unto the Lamb, for ever and ever."† 1. An increase of faith will deliver us from the perplexity which springs from a state of mind unsettled in religion. 2. It will have an extensive influence on our sanctification. (1.) The joys of faith will diminish your sensibility of the pleasures of sin. The pure and certain satisfaction which springs from spiritual views will indispose you to relish the polluted gratifications of sense: the satisfaction to be derived from earthly pleasures will appear too light and airy, too transitory and inconstant, to bear a comparison with those richer enjoyments to which the soul has access by faith. (2.) As the gospel supplies the strongest motives to holiness, so faith brings the heart into contact with those motives, (3.) So important is an increase of faith to an advancement in the divine life, that all the graces of the Christian are represented as so Rev. xiv. 2; v. 13. * Heb. i. 3. many fruits of faith, neither any further acceptable to God than as they spring from this principle. In their extent, perfection, and variety they are nothing more than the genuine practice of a lively faith: "Abide in me, and let my words abide in you.' Faith is a prolific grace; it produces and maintains every other; it "works by love;"t it purifies the heart.‡ 99 II. In its aspect towards God. It is the grand instrument of glorifying him. In its essential exercises, apart from its external effects, it is eminently adapted to glorify God. It renders to him the glory due unto his name. It rests on him as the Eternal Truth, as the Rock of Ages: “Abraham, being strong in faith, gave glory to God."§ Directions for increasing Faith. I. Earnest and humble prayer: "Lord, increase our faith." Fall at the footstool of the Cross, crying, with him in the gospel, "Lord, I believe; help thou my unbelief." II. Frequent and devout converse with the object of it. III. Watchfulness against the influence of those objects which have a fatal tendency to eclipse its light, to obstruct its operations, and impair its effects: namely, sensual pleasure, eager pursuit of the world intimate converse with men of the world. XXIV. ON WISDOM. JAMES i. 5.-If any of you lack wisdom, let him ask of God, that giveth to all men liberally, and upbraideth not.P Of all the gifts which God is wont to dispense to the children of men, the most valuable is wisdom. Without this, the advantages we derive from every other are precarious and transitory, and are often more than overbalanced by the evils which result from their abuse. Wisdom is of incomparable value, as it instructs us how to use every other good; how to turn it to the best account, and make it most subservient to the true end of our being. The Scriptures extol the excellence of wisdom in the highest terms:-"Happy is the man that findeth wisdom, and the man that getteth understanding: For the merchandise of it is better than the merchandise of silver, and the gain thereof than pure gold. She is more precious than rubies: and all the things thou canst desire are not to be compared unto her."** Wisdom is to be distinguished from knowledge; to which it bears * John xv. 7. + 1 John iii. 3. Rom. iv. 20. Gal. v. 6. |