And what in us is to blame? Some of us will answer--Our modes of working; they have not been free enough, or not orderly enough, or in some way or other not wisely adapted to our ends. Some will answer--Our forms of presenting the truth; they have not been flexible enough, or not fixed enough; they have been too much a reproduction of the old; they have been too licentious a departure from the old. Some will answer--Our ecclesiastical arrangements; they have been too democratic; they have been too priestly. Some will answer--Our intellectual culture; it has been too great, obscuring the simplicity that is in Christ; it has been too small, sending poorly furnished men into the field to fight with ordered systems of idolatry which rest upon a philosophical basis, and can only be overturned by undermining that. It is no part of my present duty to discuss these varying answers. No doubt there is room for improvement in all the fields which they indicate. But does not the spirit of our Lord's words here beckon us away from these purely secondary subjects to fix our self-examination on the depth and strength of our faith, as incomparably the most important element in the conditions which determine our success or our failure? I do not undervalue the worth of wise methods of action, but the history of the Church tells us that pretty nearly any methods of action are fruitful in the right hands, and that without living faith the best of them become like the heavy armour which half-smothered a feeble man. I do not pretend to that sublime indifference to dogma which is the modern form of supreme devotion to truth, but experience has taught us that wherever the name of Christ, as the Saviour of the world, has been lovingly proclaimed, there devils have been cast out, whatever private and sectional doctrines the exerciser has added to it. I do not disparage organisation, but courage is more than drill; and there is such a thing as the very perfection of arrangement without life, like cabinets in a museum, where all the specimens are duly classified, and dead. I believe, with the old preacher, that if God does not need our learning, He needs our ignorance still less, but it is of comparatively little importance whether the draught of living water be brought to thirsty lips in an earthen cup or a golden vase.
'The main thing is, does it hold good measure? Heaven soon sets right all other matters.'
And therefore, while leaving full scope for all improvements in these subordinate conditions, let me urge upon you that the main thing which makes us strong for our Christian work is the grasp of living faith, which holds fast the strength of God. There is no need to plunge into the jungle of metaphysical theology here. Is it not a fact that the might with which the power of God has wrought for men's salvation has corresponded with the strength of the Church's desire and the purity of its trust in His power? Is it not a truth plainly spoken in Scripture and confirmed by experience, that we have the awful prerogative of limiting the Holy One of Israel, and quenching the Spirit? Was there not a time in Christ's life on earth when He could do no mighty works because of their unbelief? We receive all spiritual gifts in proportion to our capacity, and the chief factor in settling the measure of our capacity is our faith. Here on the one hand is the boundless ocean of the divine strength, unfathomable in its depth, full after all draughts, tideless and calm, in all its movement never troubled, in all its repose never stagnating; and on the other side is the empty aridity of our poor weak natures. Faith opens these to the influx of that great sea, and 'according to our faith,' in the exact measure of our receptivity, does it enter our hearts. In itself the gift is boundless. It has no limit except the infinite fulness of the power which worketh in us. But in reference to our possession it is bounded by our capacity, and though that capacity enlarges by the very fact of being filled, and so every moment becomes greater through fruition, yet at each moment it is the measure of our possession, and our faith is the measure of our capacity. Our power is God's power in us, and our faith is the power with which we grasp God's power and make it ours. So then, in regard to God, our faith is the condition of our being strengthened with might by His Spirit.