SPRINGFIELD

1. G. TANNATT & Co.

1821

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Joseph Lathrop, ( 1731-1820) graduated Yale, 1751, D.D. Yale in 1791, and D.D., Harvard, 1811.

His published sermons were numerous, both in pamphlet and book collections.

Willison Editor.

The following begins the original text:

The author of the following discourses has, nearly three years since, retired from his public labours, on account of the infirmities of age, and more especially, the failure of his sight. He had no intention of appearing again before the public; but the urgent solicitations of some of his friends, and a suggestion from several of his brethren in the ministry, that another volume of sermons might be useful, have induced hint to give his consent to the present publication.

In making the selection, the great imperfection of his sight has obliged him to be less particular than he could have wished though the volume is principally composed of sermons which he had revised toward the close of his ministry.

He is sensible that he is just upon the confines of another world; and if these discourses, or any which he has formerly published, may be the means of protracting his usefulness, in any degree, beyond his life, his highest wishes concerning them will he answered.

West Springfield, Dec. 6, 1820.

THE BELIEVER PRAYING FOR AN INCREASE OF HIS FAITH.

MARK IX. 24.

THE beginning of this chapter relates Christ’s transfiguration on the mountain in the presence of three of his disciples. While he was there, a man sought him to obtain a cure for his only son, who was afflicted with a grievous distemper, and possessed with a evil spirit. Disappointed in not finding Jesus himself, the man applied to the nine disciples there present, who attempted to heal the lad, but without success. When Jesus came down into the plain, he saw his disciples surrounded by a multitude, and engaged in a dispute with the scribes; and he demanded of the latter what was the subject of their debate. "Then one of the multitude said to him, Master, I have brought unto thee my son, who hath a dumb spirit; and wheresoever he taketh him, he teareth him, so that he foameth and gnasheth with his teeth and pineth away; and I spake to thy disciples, that they should cast him out, and they could not." It hence appears, that the scribes had been disputing with the disciples about the cure of this youth, which had been attempted in vain. They probably insulted the

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disciples on their failure, and alleged that here was a spirit too stubborn for them, or their master to conquer. The disciples, on the contrary, doubtless affirmed, that, though they had failed, yet their Lord would not fail to cast him out. As Christ had often given plain demonstrations of his Divine power, the cavils of the scribes led him to reprove them and expostulate with them in the following words, "faithless and perverse generation, how long shall I be with you? How long shall I suffer you?" Have you not seen my power over evil spirits in times past? How long must I work miracles in your presence, before you will be convinced? How long must I endure your perverseness and incredulity ?— To give fresh demonstration of his power, Christ now commanded the youth to be brought to him. At this instant the lad was afflicted with most violent convulsions. Jesus enquired of the father, how long his son had been in this unhappy condition; and was informed, that this disorder had attended him from his childhood. "But," says the father, "if thou canst do any thing, have compassion on us and help us." The continuance of his son’s disorder; the dreadful symptoms attending it, and the unsuccessful attempt of the disciples made him much afraid, that no help could be found. He therefore expressed his hope in terms which imparted a mixture of diffidence. "[f thou canst do it." in allusion to his diffident manner of speaking, Christ says, "If thou canst believe, all things are possible to him that believeth." It is as if he had said, "I exert my miraculous power in behalf of them who apply to me in faith. if thou believest that I am able to do this, thou shalt see it done." The father, hearing these comfortable words, exclaimed with tears in his eyes, "Lord, I believe; help thou mine unbelief." Jesus then cast out the foul spirit, and delivered the lad sound to his father. The disciples, seeing what their master had done, asked, why they had not been able to do the same, he told them, this was owing to the weakness of their faith, which they must endeavor to strengthen by fasting and prayer.

Having taken a general view of this story, we will now attend to the particular observations contained in it.

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1. We may take notice of the great power which evil spirits had over men, before the introduction of the gospel.

This youth is said to have a dumb, a foul and unclean spirit, which by other evangelists, in their relation of this story, is expressly called the devil. Many other cases of a like kind occur in reading the gospel history. It hence appears, that the devil, in those days, had great power to afflict and torment men’s bodies.

It has been a question, why possessions and diabolical operations were so frequent among the Jews in Christ’s day, when so little is heard of them among other nations, and among the Jews. at other times. But the truth is, profane history sometimes mentions such supposed cases among other nations; and therefore we have no reason to imagine they were confined to Judea. And sacred history mentions such a case in Arabia. It ascribes the bodily afflictions of Job to the agency of an evil spirit. Nor were possessions wholly unknown among the Jews in the times preceding our Saviour; for king Saul was afflicted with an evil spirit. Though such possessions arc seldom mentioned in the Jewish history, yet we cannot hence conclude, that few or none existed; for even those which appeared in our Saviour’s time, would doubtless have been unnoticed, had not the miraculous cures performed by him, introduced them into the sacred history.

It is not improbable, however, that possessions might now be more frequent, than they had formerly been. The Jews, at this period, were much addicted to magical arts; and hence satan, by the just permission of God, might gain an unusual power over them. The devil might now come forth with great wrath, knowing that he had but a short time. God might give him a more than ordinary latitude as an occasion for the greater display of Christ’s superior power.

The design of the gospel is to destroy the works of the devil. Where this prevails, the power of evil spirits is restrained. The prince of darkness flies before the beams of the sun of righteousness. The place where ignorance, error, and infidelity abound, is the place where Satan’s seat is. The god of this world blinds the minds of them who believe not, lest the light of the glorious gospel should shine into them.

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Where the gospel comes; his power is diminished; but not wholly destroyed. If he does not torment men’s bodies with diseases, yet he seduces their souls into sin. He tempts good men. He works in the children of disobedience. But the power which be maintains is supported by men’s lusts. If he enters into them, it is because they give place to him. The gospel furnishes us with an armour by which we may withstand the wiles of the adversary; and it encourages us with this promise, "Resist the devil and he will flee from you."

II. We will take notice of the great concern and distress of the man here mentioned, on account of the dreadful disorder which attended his son.

He presents to Jesus his child, deprived of speech and convulsed with agonies, and says, "I beseech thee, look upon my son, for he is mine only child. Have compassion on us and help us." He felt for his son—his only child. He shared in his son’s affliction. Help us. To help the child was to help the father.

There were two circumstances in his son’s case, which were very affecting. He was possessed of an evil spirit; and he was dumb.

1. He was under the power of an evil spirit, which grievously tormented his body.

Every parent is sensibly touched with the diseases of his children. If their diseases are attended with severe torments, he is affected more deeply. If he should view their torments as proceeding from the agency of evil spirits, this would be a very aggravating circumstance. Such was the case of this youth; and who can wonder at the father’s solicitude?

But how much greater concern ought a parent to feel, when he sees his children led captive by satan into the path of vice and destruction; and with how much greater earnestness should he pray for their recovery? You are distressed, when you see your children dangerously sick, and under symptoms of bodily death. Can you look upon them without concern, when they are running headlong in the way to eternal death? Their bodily pains are affecting to you. Are you unaffected at the thought of those end— less torments whelm they are bringing on their souls? If the evil

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spirit has no power to inflict diseases on their bodies, yet he undoubtedly has some influence to infuse into their souls the poison of sin, which is the most fatal of all diseases. If they live regardless of God and religion.—.if they commit iniquity with greediness—if they indulge the lusts of the flesh—if they are vain, proud, obstinate and self-willed, they are under the power of a foul spirit, in a snore awful sense than was this youth who was brought to Christ for a cure. And you have much more reason to be solicitous for the removal of this moral distemper, than the father had to seek a cure of his son’s bodily disorders. Christ often healed men’s bodies. But this was not his main business in the world. He came principally to heal their souls. If this parent applied to him as a physician, do you go and apply to him as a Saviour—implore his grace to rescue your children from the power, and to deliver them from the guilt of their sins.

2. This evil spirit is called a dumb spirit.

The lad’s disorders had so injured his organs, that he could not, or so affected his mind, that he would not speak. This was an aggravating circumstance. There is no parent, but who would be much afflicted in the dumbness of a child. But surely to a serious and wise parent it is a greater affliction to see a child pervert and abuse his speaking faculty. If your son should lose the use of his speech, you would spare no cost and pains to have it restored: but are you as solicitous to have him use his speech well while he has it? A youth who is dumb is a sorrowful sight. But a more affecting spectacle is the young man who prostitutes his speech to profaneness, obscenity, slander and falsehood. A parent has more reason to be concerned for the recovery of such a son to the right use of speech, than for the recovery of one to the faculty of speech after he had lost it.

If a child is removed by death, the parent often feels great distress about his condition in a future world. He thinks he could easily submit to his own loss, if he knew his child were in glory. But why are you not concerned, while your child is in health, to train him up in virtue, and assist him in him preparation for glory ? This provident care may do him and you some real good. But

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your preposterous anxiety is useless to you both; for it comes too late.

III. We will consider the faith with which this father applied to Jesus in behalf of his son. Though his faith was weak, yet there were several things which shewed it to be real and sincere.

The weakness of his faith especially appeared in his doubting of Christ’s power to help him. "If thou canst do any thing, have compassion and help us." They who doubt are said to be of little faith. A strong faith rests on the power, wisdom, goodness and faithfulness of God without jealousy, or distrust. A christian, in the full exercise of faith, may doubt whether he shall actually receive this, or that particular blessing which he asks : but his doubt arises not from any suspicion of the want of goodness, or power in God to grant the blessing; hut wholly from an apprehension, that he is himself unqualified to receive it, and that the wisdom of God may not see best to bestow it. All distrust of God implies a weakness, or want of faith. Distrust of ourselves is a different thing. This is often a reasonable humility—at the worst, it is a pardonable infirmity. Had this father thus addressed the Saviour, "If thou seest it to be best, help us," here would have been no indication of a weak faith; because such a petition would have implied no distrust of Christ's power, or mercy, but only a doubt whether he, in his wisdom, would see fit to exercise his power and mercy in that particular way. But, by saying, "If thou canst do anything, help us," he expressed a doubt of Christ’s ability in the case, and thus shewed a weakness of faith.

But though his faiths was weak, yet it was real. Doubting, though inconsistent with the strength, is not incompatible with the sincerity of faith. His faith appeared in several things.

He did not come with an insidious intention to insnare Christ, or to get an advantage against him; but with an honest desire to obtain a favor from him—a favor which, he trusted, Christ was able and ready to grant, and which he could not obtain elsewhere.

A spirit of faith will head us to God in prayer for such things as we want. He who believes in God, will make known his requests to him. If you were under the pressure of any difficulty;

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and saw a friend near, who, you really believed, was able and ready to help you, on proper application; in this case you would not be silent—you would request his attention and aid. Much more, if you believe in the power and goodness of God, will you spread your troubles before him. The neglect of prayer is an evidence of the want of faith.-

This good man’s faith farther appeared,

2. In his perseverance under discouragements.

He came to the place in expectation of finding Jesus. Perceiving that Jesus was absent, he applied to the disciples, who had often cast out devils in their master’s name, and who, he hoped, could do the same now. They made the attempt, but without success. The scribes hence took occasion to dispute Christ’s Divine power, and to insinuate that here was an evil spirit which neither the disciples nor their master could manage. These things staggered the poor man’s hope; but did not reduce him to despair. As soon as Jesus came, he presented the lad to him, told him the case, and begged his compassion.

True faith is persevering; it neither yields to discouragements, nor faints under disappointments, nor is confounded by the scoffs of infidelity. The believer, though his prayers meet not with expected success, still continues in them, knowing that he ought always to pray and not to faint—always to wait on God, and not to be cast down and disquieted.

This man shewed the honesty of his faith,

Several things happened, which crated a doubt whether his high opinion of Jesus were well founded. But still he would not give it up without farther trial. Let the scribes say what they would, he could not but believe, this was the Saviour—he hoped, he should find him so—he would apply to him. The case was extreme—he knew not where else to go. He prays, "if thou canst do any thing, have compassion on us."

The sincere believer may have doubts; but he will not allow his doubts to draw him into the neglect of his duty. He may have fears; but he would not let go his confidence.

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In cases of immediate importance, where we cannot have certainty of success, we think it reasonable to act on probability. If a child is sick, we use means for his recovery, though we have

no assurance, that the means will avail. Why will we not act with as much wisdom in our spiritual concerns? What can be of such moment as our eternal salvation? Ought we not, even upon the most doubtful prospects, be engage in seeking it? How much more, when the best encouragements are set before us?

We proceed to observe,

"If thou canst believe, all things are possible to him that believeth." It is as if Christ had said, "There is no want of power in me ; but I require faith as the condition of my favors. I never work miracles to gratify a vain curiosity, or to answer a captious demand. But if any apply to me in humility and sincerity, and with an honest disposition to receive evidence of the truth; for them I am ready to employ my power. All things which are proper to be done, are possible to be done for them who believe."

You see, that Christ despises not the day of small things; he rejects not the weakest believer. He regards the feeblest notions of faith toward him. He smiles on the smallest beginnings of grace in the heart. He accepts the least acts of true faith and real piety. A cup of cold water given to a disciple in his name will not lose its reward. What mighty encouragement is here to tender souls—to young christians—to new converts—to the weak in faith. Their Saviour is one, who gathers the lambs with his arms, and carries them in his bosom. He is one who strengthens the weak and supports the falling. He is one who meets with his grace them who seek him with their hearts, and wait for him in his way. Let the feeble christian, under his fears and doubts, look to this Saviour, who is so full of power, goodness and condescension ; and remember, that he will in no wise cast out them who come to him, nor disappoint those who wait for him. He says to the afflicted father, "All things are possible to him that believeth." To the woman who besought him for her daughter, he says. ‘‘ As though hast believed, so it is done unto thee,"

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Christians; do you hear your Saviour speaking thus unto you? Let your pious desires rise up with new vigour on the wings of faith, and stretch away to seize and enjoy the promised good.

This leads us to observe,

V. How this believer was affected with Christ’s gracious declaration. "Straitway he cried out with tears, Lord, I believe; help thou mine unbelief."

He readily believed Christ’s word, that he was able to do whatever he should ask. And he received this word with great affection. 0, what a joyful word must this be to a father afflicted by the danger and distress of his only child? Here is a physician able to heal him. But how much greater joy must it give to an awakened and enquiring sinner to hear and believe, that there is a Saviour able to redeem him from guilt and hell? To such a sinner the word of salvation comes as tidings of great joy. When Peter’s hearers, pricked in their heart, and enquiring what they must do to be saved, were told, that through Jesus Christ there was a promise of pardon to all ; as many as should repent; they gladly received the word, and embraced the promise.

Many hear of salvation by Christ without any emotion of gratitude, or joy for the blessing, and without any concern to obtain a share in it. The reason is, they have no sense of their guilt, and of their desert of time wrath to come. Tell a sick man, that there is a physician at hand, who has a sure remedy for his disease, and that he may have it for asking, your information, if he believes it, will give him great joy. Were you as sensible of your danger from sin, as the sick man is of his danger from sickness, the word of salvation would give you still greater joy.

This believer had a humble sense of his remaining unbelief. "Lord, I believe; help thou my unbelief."

The true believer knows himself; he feels and laments the unbelief of his heart. Faith is imperfect in the most improved christian it is especially so in new converts. They are babes in Christ. They must aspire to the stature of perfect men.

The unbelief of christians discovers itself in various ways. They should watch to observe and rebuke its workings. Do you not sometimes feel great inpatience under your afflictions;

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especially if they have continued long; and deliverance has not come when you expected it? Are you never tempted to question the mercy and faithfulness of God under your troubles? The Psalmist found this symptom of unbelief. He expostulated with God, Is thy mercy clean gone? "But," says he, "this is mine infirmity." It is owing to your unbelief, that you cannot quietly trust God in all conditions, and rejoice in him, though the fig-tree should not blossom. Have you never taken indirect methods to extricate yourselves from worldly embarrassments? Do you never feel discontented with the allotments of Providence, or anxious about the events which are before you? These feelings are the fruits of unbelief. If you had a lively view of the providence, promises and perfections of God, you would be careful for nothing, but to know and do his will—to secure and enjoy his favor; you would commit your souls to him in well-doing as to a faithful Creator. Are you never distracted in religious duties? Do not your thoughts wander, and your affections flag? What is the reason, but because your faith is weak? Would not a lively faith in God collect your thoughts, and fix your attention ? Do you live under a slavish fear of death? It is because faith has not so purified your hearts, as to give you decisive evidence of your tithe to heaven ; or has not so raised you above this world as to make you willing to leave it for another.

Do you find any of these signs of unbelief in you ? They call for humiliation and if you are true believers, they will work humiliation. Humility was the temper of this weak believer who came with his son to Jesus for a cure of his maladies. For himself he prayed, that his faith might be strengthened. When he fully believed Christ’s Divine power, the first thing he requested was, that this power might be employed in removing the unbelief which he felt within him.

The true christian often applies to Christ for time increase of faith. Where a principle of faiths and holiness exists, there will be earnest desires of deliverance from sin and unbelief. These are a burden to the renewed soul. " 0 wretched man that I am; who shall deliver me from the body of this death ?"

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After the man had professed the reality, and prayed for the increase of his faith, Christ granted his first request and healed his son. This in some measure answered his other request; it confirmed his faith.

The disciples, seeing their master cast out the evil spirit, enquire, "Why could not we cast him out ?" Christ tells them, "It was because of their unbelief." They had attempted the miracle without a due persuasion of the presence and co-operation of Christ’s power to give efficacy to their word. Now, in order to improve their faith, he directs them to prayer and fasting, as the proper means. "This kind goeth not out, but by prayer and fasting." These had no relation to the ejection of an evil spirit, or to the performance of any miracle, otherwise than as they were the means of increasing the principle and enlivening the operation of faiths.

Christ here teaches us the proper use of prayer, fasting and other external acts of devotion; it is to increase our faith, invigorate our pious sentiments, and thus excite us to every good work. If we think that prayer, fasting, hearing the word, or any devotional exercise, is acceptable to God for itself, and by itself alone, we entirely mistake the matter. The design of all the devotional parts of religion is to make us better in heart and life—to improve a holy temper in us-—to impress us with a more intimate sense of God—to raise our thoughts and affections to him—to give us more exalted and influential views of him—to make us more like him in purity and goodness—to subdue worldly affections—to free us from earthly passions, and fit us for the practice of every duty.

Prayer is a greater thing, than we, perhaps, are apt to imagine. We pray to little purpose, if prayer has no effect to make us better men. Prayer is a mean of faith, and faith is the principle of holiness and good works. Let us live much in prayer, that we may live more by faith. Under the influence of faith, let us walk in holiness; and by abounding in holiness secure to ourselves an abundant entrance into the everlasting kingdom of our Lord and Saviour Jesus Christ.