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 embraced, 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 farther developement 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 " fect that which is lacking in your faith." per "Your *Heb. vii. 25. † 1 Pet. i. 8. 1 Thess. iii. 10. faith groweth exceedingly." when your faith is increased.”† "But having hope, 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 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 son, 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. * 2 Thess. i. 3. † 2 Cor. x. 15. per This and the following sermon were preached in June, 1810. 223 XXIII. SECOND DISCOURSE, ON PRAYER FOR THE 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 makė 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 propor tioned 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, *John xv. 11. Matt. xiii. 31. 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 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, |
