Remember that this prayer or wish of my text was spoken in reference to brethren; that is to say, to those who, by the hypothesis, already possessed Christian faith. And Paul wishes for them, and can wish for them, nothing better and more than the increase and continuousness of that which they already possess. The highest blessing that the brethren can receive is the enlargement and the strengthening of their faith.
Now we talk so much in Christian teaching about this faith' that, I fancy, like a worn sixpence in a man's pocket, its very circulation from hand to hand has worn off the lettering. And many of us, from the very familiarity of the word, have only a dim conception of what it means. It may not be profitless, then,to remind you, first of all, that this faith is neither more nor less than a very familiar thing which you are constantly exercising in reference to one another--that is to say, simple confidence. You trust your husband, your wife, your child, your parent, your friend, your guide, your lawyer, your doctor, your banker. Take that very same emotion and attitude of the mind by which you put your well-being, in different aspects and provinces, into the hands of men and women round about you; lift the trailing flowers that go all straggling along the ground, and twine them round the pillars of God's throne, and you get the confidence, the trust, of the praises and glories of which the New Testament is full. There is nothing mysterious in it, it is simply the exercise of confidence, the familiar cement that binds all human relationship together, and makes men brotherly and kindred with their kind. Faith is trust, and trust saves a man's soul.
Then, remember further that the faith which is the foundation of everything is essentially personal trust reposing upon a person, upon Jesus Christ. You cannot get hold of a man in any other way than by that. The only real bond that binds people together is the personal bond of confidence, manifesting itself in love. And it is no mere doctrine that we present for a man's faith, but it is the person about whom the doctrine speaks. We say, indeed, that we can only know the person on whom we must trust by the revelation of the truths concerning Him which make the Christian doctrines; but a man may believe the whole of them, and have no faith. And what is the step in advance which is needed in order to turn credence into faith--belief in a doctrine into trust? In one view it is the step from the doctrine to the person. When you grasp Christ, the living Christ, and not merely the doctrine, for yours, then you have faith.
Only remember, my brother, if you say you trust Christ, the question has immediately to be asked: What Christ is it that you are trusting? Is it the Christ that died for your sins on the Cross, or is it a Christ that taught you some great moral truths and set you a lovely example of life and conduct? Which of the two is it? for these two Christs are very different, and the faith that grasps the one is extremely unlike the faith that grasps the other. And so I press upon you this question: What Christ is it to Whom your confidence turns, and for what is it that you are looking to Him? Is it for help and guidance of some vague kind; is it for pattern or example, or is it for the salvation of your sinful souls, by the might of His great sacrifice?
Then, remember still further, that this personal outgoing of confidence, which is the action both of a man's will and of a man's intellect, to the person revealed to us in the great doctrines of the Gospel--that this faith, if it is to be worth anything, must be continuous. Paul could desire nothing better for his Ephesian friends than that they should have that which they had--faith; that they should continue to have it, and that it should be perennial and increasing all through their lives. You can no more get present good from past faith than the breath you drew yesterday into your lungs will be sufficient to oxygenate your blood at this moment. As soon as you break the electric contact, the electric light goes out, and no matter how long a man has been living a life of faith, that past life will not in the smallest degree help him at the present moment unless the faith is continuous. Remember this, then, a broken faith is a broken peace; a broken faith is a broken salvation; and so long, and only so long, as you are knit to Jesus Christ by the conscious exercise of a faith realised at the moment, are you in the reception of blessing from Him at the moment.
And, still further, this faith ought to be progressive. So Paul desired it to be with these people. If there is no growth, do you think there is much life? I know I am speaking to plenty of people who call themselves Christians, whose faith is not one inch better to-day than it was when it was born--perhaps a little less rather than more. Oh! the hundreds and thousands of professing Christians, average Christians, that clog and weaken all churches, whose faith has no progressive element in it, and is not a bit stronger by all the discipline of life and by their experience of its power. Brethren! is it so with us? Let us ask ourselves that; and let us ask very solemnly this other question: If my faith has no growth, how do I know that it has got any life?
And so let me remind you further that this faith, the personal outgoing of a man's intellect and will to the personal Saviour revealed in the Scriptures as the sacrifice for our sins, and the life of our spirits, which ought to be continuous and progressive, is the foundation of all strength, blessedness, goodness, in a human character; and if we have it we have the germ of all possible excellence and growth, not because of what it is in itself, for in itself it is nothing more than the opening of the heart to the reception of the celestial influences of grace and righteousness that He pours down. And, therefore, this is the thing that a wise man will most desire for himself, and for those that are dearest to him.
Depend upon it, whether it is what we want most or not, it is what God wants most for us. He does not care nearly so much that our lives should be joyful as that they should be righteous and full of faith; and He subjects us to many a sorrow and loss and disappointment in order that the life of nature may be broken and the life of faith may be strong. If we rightly understand the relative value of outward and of in ward things, we shall be thankful for the storms that drive us nearer to Him; for the darkening earth that may make the pillar of cloud glow at the heart into a pillar of fire, and for all the discipline, painful though it may be, with which God answers the prayer, Lord, increase our faith.'
