Luke 17:5-6 And the apostles said to the Lord, Increase our faith.… consider the increase of faith as it regards its principle. Faith may, in one respect, be considered as a principle of grace in religion. There is a difference, you know, between the faculties which are natural and a principle of religion — such as faith, or love, or justice, or rectitude. The faculties, of course, would grow spontaneously and naturally, though they may be encumbered by much ignorance and want of tuition; yet that circumstance will not extinguish the faculties, and instruction and tuition cannot raise them above their proper and natural level. This, however, is not the case with religious principle: it may exist or it may not exist, just according to circumstances; and it may exist, unquestionably, in different degrees of vigour and power, in the very same person, under different circumstances and at different periods of life. 1. Faith, as a principle, must have means of existence. But that faith is, in one view of the case, the fruit of teaching, is evident from this single fact — it rests, you know, upon knowledge: and it rests upon knowledge not the growth of the understanding and the judgment in their natural exercise, but knowledge communicated to the soul by the teaching of the Spirit in the revelations of God. Then, if the teaching, brethren, on which faith rests is imperfect, of course the faith itself must be feeble and imperfect. There is one view, indeed, in which the truth on which faith terminates, never can be supposed to be obscure, or little, or imperfect at all, but another in which it may. The first case to which I refer — I mean the first mode of instruction — is that which is communicated simply from the Bible; and the second case to which I refer is that of the ministry. But it is evident that you may have a very clear statement of the truth; it may be fully exhibited — exhibited in all its just proportions, and yet, at the same time, there may be an indisposition on the part of the hearer, or the reader, to receive that truth which is thus proposed. There are two parts here: there is the truth as it is proposed to us, and the recipient of the truth. Now, if the objects of faith are ever so clearly and ever so fully exhibited; if God, in the exercise of His grace and mercy — Christ, in His Divine and atoning character — and you do not receive these truths, it follows that you are destitute of faith; and, if you receive these truths but partially, you can have but a very partial and feeble faith. I think the reason why faith is feeble, in the sense to which I have referred, and from this particular cause, is not so much the fault of the understanding, as the fault of the heart — it is not an intellectual, but it is a moral cause. The Bible does not speak of the head of unbelief wickedly departing from the living God, but it speaks of the heart of unbelief wickedly departing from God. There may be an indisposition in our hearts to receive the truth. Then here is the grand cause, I think, why teaching, which is in itself adequate and perfect and true, produces very little faith through an indisposition on the part of the hearer of the truth to receive it — and its fruits cannot consequently be borne. Faith may be considered as a principle, in another view of the subject, as the fruit and consequence of persuasion and of promise; but then the promise may be imperfectly exhibited to us, or it may be imperfectly entertained by us, and consequently, the faith which rests on promise will be feeble on these accounts. If you seek the fulfilment of the promises of God on any particular point, seeking a fitness in yourselves for their fulfilment, and take your fitness to the promises, you may be assured of this — it will not be accomplished; but if you look to Christ, and His merit, and His intercession, and expect the fulfilment of the promises of God in the fitness of the Saviour's merit, then you may receive those promises in all their fulness. When a mistake, respecting the accomplishment of any promise of God is entertained — respecting the mode of its fulfilment, the mistake generally refers to the sovereignty of God; and we are expecting, I think, from the sovereignty of God just what God expects from our own faith. I do not here speak of faith as a moral fitness; no, but as something else — simple trust in the grace and promised provisions of the gospel. There is connection between the fulfilment of the promise on the part of God and the exercise of faith on the part of the sinner. I shall not stop to reason why it is so in the gospel: we find it is there. Oar Saviour could not do, in certain circumstances, many mighty works, because of the unbelief of the people: our Saviour cannot do now for us any of those great and mighty works which He hath promised lie will do, because of our unbelief. Here is God, in all the fulness and plenitude of His affection — here is the Saviour, in all the infinitude of His merit — here is the promise of life, in all its length and breadth, standing out to our view, exciting our confidence, winning our faith; but, after all, so little is that faith, that we can receive but little; and God cannot, in the sovereignty of His mercy, accomplish what He is infinitely willing to do. Faith, as a principle, in another view of the case, may be considered as the Holy Spirit's influence; but then, that spiritual influence may be but imperfectly submitted to on our part; and if so, then of course our faith will be weak. For, as faith is a religious principle, and a very high religious principle, of difficult exercise and difficult existence, it will follow, that it can only be exercised by the agency and the power of the Spirit of God resting upon the soul. If I could be a believer naturally, I could be a Christian naturally — I could be saved naturally, I could attain to holiness naturally — I could enjoy the highest holiness and felicity naturally. I should not be a dependent creature at all, if I could believe naturally. No; it is by various manifestations and — if you will allow the expression, I use it in an innocent way — various impulses of the Spirit of God on the mind, by which we are led to believe. The power to believe is communicated by spiritual agency and influence; the act of believing is the act of the person who receives that influence. I think that the power of faith may exist, and yet not be exercised, or, if exercised at all, exercised very improperly; just as the power and volition of the limbs are distinct one from the other. I may have the power of volition, and yet I may sit perfectly still at the same time. I may not exercise the power I possess, or I may exercise it. You know there is a difference between a moral agent and a necessary agent. A necessary agent will perform his actions necessarily. The inferior animals, who are destitute of reason, of judgment, of will, of choice, why, of course, they are just what they are by the instincts and impulses of nature, over which they have no control at all. But this cannot be said of man: man, in any circumstances, must be considered a moral agent; therefore the influences of the Spirit of grace are communicated, you will perceive, to aid our infirmities and give us power to believe; but the power may exist, and yet the act may not exist. Is it not true that many minds are visited by the Spirit of God with His illuminations and spiritual influences, and yet faith is never put forth, so to speak, in any saving form? For if saving faith grows out of spiritual influence, it will follow that the presence of that spiritual influence is necessary, in order to the exercise of faith; and one of the great reasons why our faith is so feeble — why we are rather shut up in the darkness of unbelief so often — is, that we do not lay our hearts open to that spiritual influence which is promised and which is vouchsafed to us. "Increase our faith." This is the prayer of the text, that God would increase our faith; and if faith cometh by teaching — cometh from the promise of God — cometh from the spiritual influence, let us receive the teaching simply — let us receive the promise as it is exhibited in the Word — let us lay our hearts open to the influence of the Spirit of God; and that faith which appears a timid, feeble, cowardly thing, in our experience, will grow and increase till it comes to be mighty and powerful. 2. I remark that the exercises of faith may not be equal to the occasion calling for those exercises; and under these circumstances the faith will be felt as feeble, and the person possessing it, as needing influence. Allow me to remark here, that many of the duties of religion are, properly speaking, duties of faith. But the duty depending on us, on the part of religion, or, if you please, on the part of God, may be greater than the faith; and if it be, then, of course, feebleness will be felt on the part of the Christian who has to do the duty. Those duties which I call duties of faith may vary; and, in passing from one class of duties to another, the Christian may feel that his faith and his grace, which were adequate and sufficient for the duties of one state, are found not to be adequate or sufficient for the duties of another state. Now I think this is often felt. For instance, Abraham, the father of the faithful and the friend of God, dwelling in patriarchal simplicity in the bosom of a happy family — in sweet, hallowed, and sublime communion with God, having received the accomplishment of the covenant blessings promised to him at various times and in various circumstances; and Abraham, offering his son Isaac, appears in very different circumstances. The faith which was found sufficient for one circumstance, would not be sufficient for the other. Jacob, dwelling in the land of promise, in the midst of smiling fields, luxuriant corn, bleating flocks, flowing streams, and a smiling sky; and Jacob, dwelling in the midst of famine, in the death of his flocks, in the loss of Joseph his son, would be a man in very different circumstances. The faith which would support Jacob's mind when his family was entire and happy would scarcely support Jacob's mind when his favourite son was gone. Is it not just so now? Here is the Christian youth, living in the bosom of his family, cheered on in his piety by the advice, counsels, and prayers of his parents, all zealous to make him happy, to make him secure, to make him useful, to make him honourable: and the Christian youth goes out into the world, to meet its buffetings, its toils, its anxieties, its frowns. There is a great difference between that youth dwelling in the bosom of a happy family, and that man in the midst of the blighting crosses of the world. The patience which would preserve that youth, scarcely will preserve that man; the faith which would soothe and make his soul happy in favourable circumstances, will scarcely make him happy in the .midst of unfavourable. And submissiveness to the crosses of life must be sustained by faith; but the burden, you know, may be greater than the faith, and if it is found to be so, whatever our strength may be in other circumstances, still you will find yourselves feeble then. I think there is more difficulty — much more difficulty — in attaining to a quiet, resigned, patient spirit, in the midst of the troubles of life, than there is in the discharge of the active duties of life. The faith which enables a man to pass the common road of life in peace and happiness will scarcely be sufficient to enable him to pass the valley and shadow of death without fear. We must feel the touch of affliction, and the touch of death; and, perhaps, the prayer of the text may be very appropriate to us when we change circumstances, and we may have to pray, "Lord, increase our faith!" 3. And let me, thirdly and finally, remark that the accidents to which our religious feelings and experience may be exposed, in this state of probation and trial, may tend to weaken faith, and make the prayer of the text necessary — "Lord, increase our faith!" The privilege of justification may not be forfeited by the loss, we think, of many of its attendant and accompanying privileges and joys. A man may retain his acceptance with God, and yet he may lose very much of that comfort, peace, joy, love, and those excesses of feelings which he enjoyed before; for all these blessings flow from God, and are immutable, in that respect, above all accident; yet, let it be remembered, that, the recipient of the whole is the human heart; and if these blessings are to dwell in a sorrowful soul, they will receive some tint, some colouring, I think, from the character of the soul receiving them. Now the difficulty of attaining confidence in God, in the decay of our spiritual joys, will be evident from this fact. There will be a great difficulty in maintaining that kind of faith in the promised provisions of the grace and love of God, the death of Christ, and so on, necessary even to preserve and keep the soul in spiritual life. Now, I say, the difficulty of maintaining a firm, unshaken trust in God, in the midst of this wreck, though necessary, is very difficult. How often is it that the Christian feels like a timid seaman, when the ship in which he first sails begins to rock, and the elements to howl, and the waves to dash I Fears arise, though the storm makes it necessary that he should have more confidence, more courage, fortitude, calmness, than before. Yet so it is with Christian life. It is extremely difficult to maintain confidence in the midst of the storm, though that confidence is more necessary, and I dare say you will feel the necessity of offering the prayer of the text, "Lord, increase our faith!" (J. Dixon, D. D.) Parallel Verses KJV: And the apostles said unto the Lord, Increase our faith. |
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