LECTURE 20.

THE REST OF FAITH. # 2


Text.--Heb. 3:19 & 4:1."So we see that they could not enter in because of unbelief. Let us therefore fear, lest a promise being left us of entering into his rest, any of you should seem to come short of it."

Upon these words I remark:

1. That this rest, into which they could not enter, had been expressly promised to them.

2. That though no condition was expressly annexed to this promise, yet faith as a condition was necessarily implied; for if they had no confidence in the promise, they would of course neglect the necessary means to gain possession of the promised land.

3. Unbelief rendered the fulfillment of the promise impossible, in as much as it prevented their going up and taking possession when commanded to do so.

4. In my last, I showed that the land of Canaan was typical of spiritual rest or the rest of faith.

5. This spiritual rest is expressly promised, and it is said that some must enter therein, yet faith is an indispensable condition to its fulfillment.

These remarks prepare the way for the discussion of the two following propositions:
I. That faith instantly introduces the soul into a state of rest.

II. That unbelief renders the rest of the soul impossible.


I. Faith instantly introduces the soul into a state of rest.

II Unbelief renders the rest of the soul impossible. REMARKS.

1. Both faith and unbelief are volitions, and are therefore in the highest sense within our reach, i.e. we are in the highest and most absolute sense voluntary in their exercise. It is utterly absurd to say that we are unable to exercise either faith or unbelief. Faith is the mind's acceptance of the truth of God. Unbelief is the mind's rejection of that truth.

2. Faith is indispensable, in moral beings, to all virtue and all holiness in all worlds. Were it not for their confidence in God, how soon would the angels be stumbled at his providence and fall into rebellion. How many myriads of things does God find it necessary to do, the reasons and wisdom of which they cannot at present understand. Faith therefore is as indispensable to their virtue and happiness as to ours.

3. We can see why God has taken so much pains to inspire faith. The great object of all his dispensations, and all his works and ways is to make himself known, and thereby secure the confidence of intelligent creatures. Knowing that their virtue and eternal happiness depend on this, he spares no pains, nay he did not hesitate to give his only begotten and well beloved Son, to secure the confidence of his creatures in his love.

4. We see that unbelief is the most shocking and abhorrent wickedness. Suppose that children should refuse to trust their parents, and casting off all confidence in their goodness and providence, they should refuse all obedience except the reasons for every thing were satisfactorily explained--that neither the wisdom or justice of any requirement or prohibition could be admitted without being made plain in all their relations to their comprehension--that the parent could be trusted for nothing, but that all was distrust and of course murmuring, uncertainty and discontent. Who does not see that any family under the influence of unbelief, would present an image of bedlam, and would be an epitome of hell? What parent would not consider himself insulted in the highest degree, and feel the utmost certainty that his family were ruined, if unbelief should come to be the prevailing principle of action? We naturally feel in the highest degree insulted and outraged, whenever our veracity is called in question. And you can scarcely anger men sooner than to suffer even an incredulous look to advertise them that you doubt their word. And what is there more shocking and offensive among dearest friends than to discover among those we love a want of confidence in us? Let every husband and wife--let every parent and child--every friend that is susceptible of the feelings of humanity, rise up and bear witness. Say, is there any thing within the whole circle of disgusting and agonizing considerations that is capable of inflicting a deeper wound upon your peace, than a discovery of a want of confidence in those you love? It is an arrow dipped in deadly poison. It is unmingled gall. Now how infinitely abominable must unbelief be in the sight of God. What! his own offspring cast off confidence in their heavenly Father! Virtually accusing him of lying and hypocrisy, and proudly disdaining all comfort, and impiously and ridiculously insisting upon every thing being made plain to their understanding so that they can see with their eyes, and hear with their ears, and thrust their hand into the wound in their Savior's side, or they will not believe. How must it grieve the heart of God to see such a state of things as this existing in his family? Distrust, and consequent confusion reigning all around, and no painstaking on his part, prevails to secure confidence, and hush the tumultuous elements of conflicting mind to rest.

5. You can see why unbelief is so anathematized in the Bible, as that awful sin against which God has unmasked all the batteries of heaven. The reason is, it is at once the foundation, and implies the whole aggregate of all abominations. It breaks the power of moral government--shuts out the peace of God--lets in the infernal brood of all the abominable passions of earth and hell upon the soul.

6. You who do not enter into the rest of faith may understand your present character and your prospects. Remember that you are in the exercise of this greatest of all infernal sins. Unbelief is the sin and the misery of hell. It is the sin and misery of earth. Why do you harbor such an infernal monster in your bosom? It is as hideous and frightful as the Apocalyptic beast with seven heads and ten horns, and as full of curses as the seven last plagues.

7. How strange that unbelief is so seldom reckoned as sin. When professors of religion and impenitent men are enumerating their sins, they almost never consider unbelief as the foundation and cause of all their other sins. In confessing their sins to God, if at all sensible of unbelief, they seem to whine over it as a calamity, rather than confess and mourn over it as a crime. While this is so, and unbelief is neither understood nor repented of as a sin, there is no prospect of a reconciliation between God and the soul.

8. Faith is the most simple and easy exercise of the mind conceivable. It is one of the earliest and most frequent exercises of the human mind. It is one of the first exercises that we witness in little children. Confidence in those around them seems to be as natural to them as their breath. The admirable simplicity, sincerity, and confidence of little children in their parents and those around them, are truly affecting, and afford a beautiful illustration of the wisdom and goodness of God. This confidence which is so natural to them is indispensable to their well-being in almost every respect. Now confidence in God differs nothing in kind, so far as the philosophy of mind is concerned, from confidence in parents. While the little child knows nothing of its wants, present or future, nothing of its dangers, and has no idea of any other wants than what its parents can supply, it rests in peace, confiding in its earthly friends for all its necessities. But as soon as he learns how little confidence can be placed in men, and that its necessities are far-reaching beyond the power of any human arm, its confidence in its parents can no longer keep the soul at rest. Hence:

9. For those who will not believe there can be no remedy. Salvation to them is a natural impossibility. Under the wings of unbelief are congregated and sheltered the whole brood and catalogue of the miseries of earth and hell. Nothing but faith can be a remedy for their accumulated evils. At the bidding of faith the whole congregation of abominations break up and are scattered to the winds of heaven. But to the influence of nothing else can the mind yield itself up, that will relieve its anxieties, dissipate its forebodings, and lull it into sweet repose upon the bosom of the blessed God.

10. How few have faith enough to enter into rest. In my last I assigned several reasons why the Church does not enter into the rest of faith. It is perfectly obvious upon the very face of the Church that very few of her members have entered into rest. They are filled with nearly the same cares and anxieties as other men. This is a great stumbling block to the world, and they often inquire what is religion worth? They see their professedly Christian friends, as restless, and fretful, and uneasy as themselves. What then, they inquire, can religion be?

11. The great mass of the Church have just conviction enough to make them even more miserable than worldly men. They have so much conviction of sin, and of the reality of eternal things, as to render it impossible for them to enjoy the world, and, having no faith, they do not enjoy God. Consequently they are really destitute of all enjoyment, and are the most miserable of all the inhabitants of earth; i.e. their inward unhappiness is great, often beyond expression or endurance. They are so miserable themselves, as to make all around them unhappy. I know a woman who is little else than a bundle of disquietudes. I scarcely ever saw her five minutes in my life without her falling into a complaining strain of herself or somebody else. Every thing and every body are wrong. And whenever any one thinks she is wrong, it is because they do not understand her. I have several times thought, it might well be said of her, she is of all women most miserable. It would seem that she cannot be made to see that the whole difficulty lies in her unbelief, but full of uneasiness about the present, and forebodings as to the future, blaming every body, and blamed by every body, she seems to be afloat upon an ocean of darkness and storms.

12. It seems almost impossible to make those who are filled with unbelief understand what is the nature of their difficulty. They often have so much conviction as to think that they believe. You tell them to believe, they tell you they do believe. They seem not to discriminate at all between intellectual conviction, and the repose of the heart in the truth.

13. You can see the desperate folly, wickedness, and madness of infidelity. Infidels seem to imagine that if they can get rid of the impression of the truths of Christianity, can persuade themselves that the Bible is not true--and thus shake off their fears and sense of responsibility, they shall be happy. O fools and blind. What utter madness is in such conclusions as these! For in exact proportion to their unbelief is their desperate and incurable misery. An immortal mind with all its immortal wants and desires, launched upon the ocean of life and crowded forward without the possibility of annihilation--covered with complete ignorance and darkness with regard to the past--a veil of impenetrable midnight stretched over all the future--winds and waves roaring around him--rocks and breakers just before him--no helm--no compass--no star of hope--no voice of mercy--nowhere to rest--no prospect of safety--not a point in the wide universe on which the mind can repose for a moment. Considered in every point of view, infidelity is the consummation of madness, of folly, and of desperate wickedness.

14. If you, to whom this rest is preached, fail to enter in because of unbelief, a future generation will enter in. The Apostle says, "It remains that some must enter in." The promise in regard to the Church that some generation shall enter in is absolute. As it respects individuals, whether you or your children, or some future generation shall enter in, must depend upon your or their exercise of faith. The contemporaries of Moses did not enter into temporal Canaan because of their unbelief but the next generation took possession of it through faith.