St. Mark, Chap. ix. Part of Ver. 24.
"Lord, I believe: Help thou mine Unbelief!"
The false estimate of happiness, which is made by the generality of men, entirely proceeds from their not taking into the account the real, though invisible, objects of another world, with which they are much more intimately concerned than with the present temporary state of things. Hence it is, that they judge of the seeming pleasures of this life, not from a comparative view of them with the superior enjoyments of a better, but according to the proportion which they bear to one another. It is upon this principle, coinciding with the peculiar constitutional desires of different men, that their different worldly pursuits are formed and regulated.
The penurious grasping miser declaims, with an eloquence which avarice alone inspires, against the rash and silly conduct of the gay and thoughtless spendthrift. The man of pleasure expresses his astonishment at the strange taste, and stupid employment of his neighbour, who can sit poring over his accounts from morning till night, and values himself upon the accuracy with which they are kept, and the strict economy with which all his expences are regulated. The votary of ambition considers his taste and pursuits of a far more sublime nature than those of either of the former, and looks down with contempt upon the plodding dullness of the miser, and the short-lived pleasures of the sensualist. In the mean while, the sagacious enquirer after knowledge, who spends days and nights in the most laborious researches, perpetually seeking after Truth in the countless volumes of antiquity, congratulates himself upon the superiority of his genius, and wonders that all mankind are not so captivated with the charms of science, as immediately to forsake the false and fleeting joys of avarice, ambition, and voluptuousness.
Now all these various desires, employments, and pursuits, however superior some of them may, on comparison, appear to be to others, terminate generally in the nourishment and growth of that fallen life, under which man, in consequence of an original apostasy, is born into this world; and it may truly be said, with respect to them all, that "he is only making provision for the flesh, to fulfil the lusts thereof:" for when the seeming good of this world is the sole object of his attention and affections, he must necessarily be regardless of the real good of another, and a better world. Whatever his desires center in, that constitutes his life; and his own will may be said to create or call forth, from surrounding nature, every thing that can feed and nourish those desires. He stands in the midst of three worlds, principles, or kingdoms, earth, hell, and heaven; and to which soever of these he surrenders his heart, he becomes subject to its power and influence; so that the real state of every man's soul depends upon the exercise of his will: his will constitutes his faith; and "according to thy faith," says the unerring Standard of Truth, "so shall it be done unto thee."
An afflicted parent brings to our Blessed Lord a favourite child, who was sorely vexed and tormented by an evil spirit, and in the most earnest manner entreats his advice and assistance. The compassionate Jesus, after having enquired into the nature and circumstances of the disorder, and observed the distress and solicitude of the father, tells him, "If thou canst believe, all things are possible to him that believeth."
This answer abundantly evinceth the truth of the observation above-mentioned, that our state depends entirely upon the inward exercise of our will or desires. A sensibility of distress naturally disposes us to seek for relief. Nature, without God, is nothing but restless want and anguish: and though fallen man is possessed of the powers and principles, by which this want may be supplied, and this anguish effectually relieved, yet he too frequently seeks the remedy in a wrong source; and cannot be convinced of his error, till the pangs of disappointment succeed to the delusive assurances of worldly faith, and the vain anticipations of worldly hope. Upon this view of human nature it was, that the Blessed Jesus founded his reply; "If thou canst believe, all things are possible to him that believeth." As if he had said:
Thou appearest to be under great concern and anxiety of mind, for the present afflicting circumstances of thy child. Thou hast a clear and full perception of the cruel agency of an evil spirit, and canst not doubt, but that all his torments are the effects of diabolical influence. If thou desirest to see him rescued from this violent spirit, and restored to a sound state of mind and body, thou must believe in the more powerful agency of a Superior Spirit, to whose unlimited controul, all the realms of nature, and its innumerable beings, are subjected, and, consequently, that none but This Spirit, or those to whom he imparts his healing powers, can possibly restore thy son. When this belief rises in thine heart, by a living sensibility that carries its own evidence along with it, thou wilt not entertain a doubt of the will and ability of such a Divine Spirit to perform this miracle of Love, but, in the full confidence of Faith, wilt apply to him, and to him alone, for relief. This very turning of thy will and desire to the Fountain of Goodness, makes it unite with those emanations of spiritual health and vigour, which are perpetually flowing forth from his all-merciful and compassionate heart. "All things are possible" to a soul thus disposed and attempered; and thy child's health, and thine own peace of mind, will be the sure and blessed consequence.
The affectionate parent, overjoyed at a declaration which was accompanied with such a Divine Power as awakened new sensations in his breast, burst into a flood of tears, and cried out, "Lord, I believe, help thou mine unbelief!" I am sensible, deeply sensible of the absolute necessity of a supernatural interposition; and the mild Majesty of Love, which shines so conspicuous in thy person and address, and whose efficacy hath already passed from thy lips to my poor heart, more than convinces me, that this Supernatural Power of Goodness is lodged with thee. To thee, therefore, and thee alone, I apply! In thee I desire to place my full confidence, earnestly entreating thee to remove from me all darkness, doubt, and uncertainty, by further and brighter manifestations of thyself, and thy heavenly virtues, in my weak and unbelieving heart!
We are very apt, when we read this, or other such passages of Scripture, to consider them merely as historical facts, in which we are in no wise particularly interested. What have we to do with evil spirits, or possessions, at this day? Such things might have been permitted, whilst our Saviour was upon earth, to give him an opportunity of displaying the Divine Powers with which he was invested.