THE CHURCH.

"Built upon the foundation of the Apostles and Prophets, Jésus Christ himself being the chief corner-stone."-Eph. ii. 20.

NOVEMBER, 1848.

PRAYER FOR THE INCREASE OF FAITH.

NOTES OF AN UNPUBLISHED SERMON BY JOHN FOSTER.

"Lord, I believe; help thou mine unbelief."-Mark ix. 24.

There is something very pleasing, and indeed quite affecting, in the manner and spirit in which this was said. (It is highly gratifying to see a man's earnest anxiety turned upon the state of his mind.) The sim plicity, the earnestness, the distress, the throwing himself wholly and unreservedly on mercy, the full acknowledgment that he should have faith, that our Lord had a right to make it a thing previously necessary to obtaining the thing desired,—that a man should not come just as if to make an idle experiment, and that our Lord justly claimed it toward Himself. The man knew there was power in the Universe; but our Lord required he should believe there was the power in Him.

Observe, too, the justice he did to the benevolence and the power of the Sacred Person. He had come with only one request, but he ventures to make it two. He finds faith to be indispensable to the obtaining of his object. "Then," he says, "give me the faith too." He did not act as if he would say, "It is in vain to ask that of Him; I will go away and strive with myself to create that, and then come again,-and say, "Now I have done my part." He was quite willing that the whole merit of the good to be accomplished should belong to our Lord alone; both the right disposition in himself, and the desired favour. He proved he had some faith by earnestly asking more. There may be genuine faith with a great conscious deficiency ("weak in faith," "little faith," "slow of heart to believe.") But, where it is genuine faith, that deficiency will be a cause of sorrow. It will be so because it will be felt how very defectively it answers the great purposes of faith. And it will excite to an earnest seeking of more faith.

To revert to our Text.-We cannot think that the man feeling and petitioning as here described, had less than a general and saving faith in our Lord; though his faith and prayer had in that instance a reference to a special and temporal object. One would be most reluctant to believe that a man meeting our Lord on such terms could be at last found among his unbelieving enemies. However it was, we may be allowed to take the language of the Text in a general sense, as relating comprehensively to the religion of Christ. We may suppose the words repeated as avowing

true faith, and yet acknowledging and lamenting a great deficiency of it; and supplicating Divine aid to remove, to supply, that deficiency. And how often (we may well believe) have the very words been used as the language of such prayer. "I believe; Lord, help my unbelief."

"I do believe but I am conscious of a wretchedly narrow comprehension of that in which I am called to believe. How much that is! How many great truths does it consist of! But, what is the number, greatness, brightness, of these, as they are in my understanding? How narrow a space they seem to occupy, shrunk into littleness!

"I do believe those great things, when I think of them. But, their' presence to my thoughts,—the vision of them to my mind,-is far too unfrequent and transient. What long intervals! What brief appearances! What complete occupancy by other things! Like clouds thickly and long obscuring the sun. Send a wind!

"I do believe-yet sometimes suggestions of doubt will come over my mind. 'Can we be sure of all this ?' 'Is it certain the Lord has spoken it?' The golden letters seem to grow dim and fade. 'Let the evidence shine and rest upon me in sun-beams.'

"I do believe-but I wonder and regret to feel how little thankful I am to Him who has revealed such things for me to believe. This blessed truth brings explanation, and life, and hope. What if a dark veil had shrouded it all!

"I do believe-but I find it exceedingly difficult to get clear of prejudices and evil impressions. There are old, false notions that the world has taught. There is on 'the tables of the heart' the first writing, which was not by the finger of God. Like the old pagan imagery on the walls of Temples since made Christian places of worship-and these images covered over, but re-appearing.

"I do believe-but I often feel a very imperfectly subdued opposition in my mind to that which I cannot but believe. There will arise, sometimes, a momentary suggestion, at least, of a wish that it were not so. Like the low mutter of an evil spirit. There is perhaps hardly any one truth in the divine revelation but there is in the mind a principle to rise against it. What, indeed, are all the mind's vices, but such principles ? Observe them-rising-working. Why, this is exactly opposite to such a principle of my Faith,-and, again, this-Lord! cast these devils out!'

"I do believe-but the acknowledged importance of the things in which I believe rests with far too little of habitual weight on my mind. Do I really believe in the Divine Justice? Yes, but that is a most solemn and awful thing. In the divine mercy ?-in a world to come ?-in redemption by the death of Christ?

Thus, I do believe; but I am grieved and amazed to think how little that which I believe has its proper influence on my affections. Should not the state of my affections show what I believe? The clear, bright principles (but cold in themselves), having their correspondent living emotions. A stronger, warmer evidence than that of taking a particular account of his opinions. As a man would be sensible it is Spring or Summer, not by recollecting what time it is of the year, but by the sweet, warm elements he feels around him.

"I do believe but it is most grievous to consider how little of the kind of activity which should be excited by that faith, is excited in me. If I believe so, how, in all reason, ought I to act? I do believe, but when trials come, or temptations!-'Help my unbelief.'

"I do believe-but I lament to feel how little my faith produces of that high state of the soul which should be its effect.-Devotedness to

God-Communion with him-Resignation to his dispensations-Indiffe rence to the world-Aspiration to heaven-Victory over the fear of Death-A consciousness of a real habitual readiness for it. In short, how much it is the case with me, that I believe as if I believed not. This coldness, this indolence, this frequent and long forgetfulness of my greatest good, and greatest Friend—is not this what would well agree to unbelief ?"

Such may be the sorrowful complaints of a person, who yet has a little measure of true and effectual faith. Here, how consolatory, that "the bruised reed he will not break, nor quench the smoking flax." But, let us beware of a fatal mistake! It were one of the most suspicious signs of no faith to be content with almost none. We must repeat, that it is no genuine christian faith that he has, if such conscious sad deficiencies do not excite in him great grief and impatience. It will not suffice him to lay the blame on the weak and depraved condition of human nature, and so be satisfied. That, indeed, he will lay the blame on,-that he will feel most powerfully,-a mountain fact! But what is faith for, but to transform this bad and most wretched nature? And, again, will it be any consolation for an infinite loss, that the fault was in human nature? The more faith, the more will this grand cause of all the calamity be abolished.

Then, "Lord, help my unbelief!"

"Take it away-for if this stays here, it stays to disable me to frustrate all. Take it away, for it is like an evil spirit dragging me from my happiness."

Is there not-on a view of the whole case is there not cause to cry mightily to God, in the terms of the Text?

What an object to be desired and sought, compared with innumerable others which excite the intensity of human wishes!

Think of the various desires which agitate human hearts. Suppose them to go forth in petitions to Heaven,-and that you could hear them. There is breathed forth the most fervent wish of one soul, and there of another! How far do they deserve, as the chief and most earnest wishes, to go toward the third Heaven? Oh! what trifles, comparatively,-what a countless number of inferior things. But here and there the emphatic cry, "Help my unbelief!" Is not that the voice of a significance that may justly reach to God? And if it might be supposed that all should reach Him, and all be granted, where is the happy man,-who is it that receives the very gold of Heaven ?

But supposing even an important object, and of immediate urgency, to be implored and gained-for instance, a man in these times of worldly distress and hazard to get safely through;-a man driven by oppressive power and malice toward ruin, to be rescued ;-a man struck with a grievous bodily injury or malady, to be healed-certainly a great good, each, in its kind; but, in perfect soberness of judgment, what would any of these be, compared with obtaining an invigorated, effectual faith-mighty "help" against "unbelief ?"

For, take deliberate account of the value, the essential importance, of those things (such as we noticed) which Faith has to obtain, and to accomplish for us, and which deficient faith, that is, faith kept low by a great mixture of "unbelief,"—fails to obtain and accomplish. Those things are quite our primary Duty,-and they are the Sovereign Good of our existence. Then look at these Duties-how great their amount-how sacred and absolute their obligation-how criminal if there be a great failure, but then is there not a sad failure? owing to what? unbelief→ "hateful unbelief! therefore, oh, to be rid of it!

And then, again, the inestimable good-the high felicity, to be obtained through a vigorous, effectual Faith. Is it obtained and enjoyed, in the full christian measure? why not? Answer. Unbelief! Hateful Unbe

lief!

Now there should be an attentive, serious exercise of the mind on itself, to see and prove whether this be the state of things or not. Whether there be this sad failure in the great duties of religion, and this deficiency of its happiness. And if it be so, then the earnest, importunate cry, "Help thou my unbelief." Will it not be earnest and importunate, if each one of its urgent motives be duly considered and felt? Have I far too little affection toward God and Christ, and shall I be content so,-and not implore the destruction of the cause, that is, Unbelief? Do I care far too little about my soul's best interests-about spiritual welfare, and eternal happiness? and unbelief the cause? and shall I not invoke the lightnings of the Spirit of God upon it? Do I maintain but a feeble contest with the world and its bad influences, and know that this unbelief is the world's and Satan's ally against me, and shall I not pray, "Help my unbelief?" Do I render a miserably defective obedience, in active service? "Help my unbelief." Help me to avail myself of all evidences, arguments, manifestations, motives, every thing on earth, to give strength and power to my feeble faith. And help me directly from Heaven, with influences that are purely sovereign and gratuitous on the part of God. Thus, bring me into a state in which I can rejoice in my existence, through the happiness created by faith. "Now I am substantially happy." And as a thing most necessary, first and last, "help" me against unbelief in the success of my application to Heaven against "unbelief."

AN UNWISE SON.

"He is an unwise son."-Hosea xiii. 13.

How many parents are tried in their families. This appears to have been the case from the beginning. Adam had a Cain,-Abraham, an Ishmael,-Isaac, an Esau,-David, an Absalom,-Solomon, a Rehoboam, -Ezekiel, a Manasseh,-and thousands besides, an unwise son."

This

is a source of grief, and a sore trial. But we write not now for parents, but for the young. Let us endeavour to

Describe a wise son. He is one who will listen to instruction. Especially if the instructor is wise, experienced, and affectionate. He will improve the opportunities that offer for increasing his knowledge, improving his character, and using his talents for a good purpose. He will avoid temptations, particularly temptations to infidelity, low amusements, and youthful lusts. He will select his companions, and choose such as are moral, industrious, and devoted to God. He will pursue knowledge in every legitimate way, especially the knowledge of himself, of his duty, and of God. He will set his heart upon a worthy object, an object worthy of an immortal being, of one capable of enjoying the presence and blessing of God for ever. Having set his heart upon a worthy object, he will steadily pursue it until he obtains it. In a word, he will live and act as an intelligent, accountable, and responsible creature, who views time as introductory to eternity, the present as preparatory to the future. Let us now

Glance at the criminal spoken of in the text, "he is an unwise son.” How is he known? What are his characteristics? He has closed his ear

to the voice of wisdom, and he treats the book of God with contempt. He has neglected the most favourable opportunities of acquiring sound, spiritual, and useful knowledge. He has contracted evil habits, so that it is natural for him to sin, dishonour God, and debase his nature. He has chosen foolish companions, and has allowed them to lead him into folly, sin, and shame. He has squandered his time and talents, spending his money for that which is not bread, and his labour for that which satisfieth not. He has preferred trifles to matters of moment, the trifles of time to the momentous concerns of eternity. He has lost the great end of life, which is to secure deliverance from sin, and a meetness and title to everlasting life. He is now evidently unwise, but how will his folly appear by and bye, when seen in the light of a death-bed, or an awful eternity?

Look at him, torn with conflicting passions, he can have no peace. He is tortured with bitter reflections, which will never end. He is excluded from happiness and from heaven. He is the sport of devils, and the contempt of hell. No being in God's universe pities him, but all join to condemn his folly, and justify his doom. He must reap through eternity the fruits of what he sowed in time. He has no one to blame but himself. He has destroyed himself. His destruction has been his own act and deed. God is simply just in executing upon him the sentence of his law, and fulfilling in him the threatenings of his word. He was not far from the kingdom of heaven once, but he is eternally shut out from it now. All that remains for him is bitter reflection, unavailing sorrow, indescribable anguish, eternal despair. Awful condition! Tremendous destiny! Woful portion!

Reader! are you a wise son? Is your soul set upon obtaining salvation? On obtaining it in God's way? Are you seeking it now? Are you determined to enjoy no rest until you rest in Christ? Salvation is the one object we should pursue until we enjoy it; and then, being saved, we should endeavour to glorify God to the uttermost, for the salvation he has so freely bestowed. Are you an unwise son? You have had convictions, but have you stifled them? You have felt concern, but have you drowned it in worldly pleasures or cares? You have been urged to repent, but have you rejected the admonition? Have you delayed and lingered? Remember Lot's wife. She lingered on the plain and perished. Have you become hardened in sin? O fearful state! But think again. You are not yet beyond the reach of hope. You are not yet rejected by mercy. The gospel still calls to you, the strait gate may be passed by you, the way of salvation is open to you, Jesus is willing to save you. Let me beseech you in God's stead to be reconciled to him. His mercy is great unto the heavens, and his faithfulness reacheth unto the clouds. He will pardon all your iniquities, he will pass by all your transgressions, he will receive you into a father's arms, and press you to a father's heart. He glorifies his grace, exalts his mercy, and confirms his word in the experience of every coming sinner; and he will do so in you, if you come to Him with confession and supplication. "If we confess our sins, he is faithful and just to forgive us our sins, and to cleanse us from all unrighteousness" (1 John i. 9). You have been once more warned, shall it be in vain ? You are once more invited to Jesus, will you still refuse? God's testimony has been once more delivered to you, will you again reject it ? Have you no fear of hell? Have you no pity for your own soul? Have you no desire for heaven? Have you made up your mind to perish in your sin? Do you say there is no hope? But there is hope. There is certainty, for he that believeth in Jesus shall be saved, be he who he may; and if you believe in Jesus you shall be saved without doubt. Trust in