[March 4th, 1866.]
There are three general forms of unbelief.
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That of scepticism, either doubting or rejecting the truths of religion and morals in general, or the divine origin and authority of the Bible in particular. Such persons are called sceptics or infidels.
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Want of faith and confidence in God, in his promises and providence, which may and often does co-exist with a speculative belief of the Scriptures.
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The rejection or failure to receive the Lord Jesus Christ as he is revealed and offered in the Bible, as when our Lord said the Spirit would convince men of sin, because they believe not on him.
These several forms of unbelief, although they have their common source in an evil heart, have, nevertheless, their specific causes and their peculiar form of guilt.
I. Scepticism. This arises,
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From pride of intellect; assuming to know what is beyond our reach and refusing to receive what we cannot understand; setting ourselves up as capable of discerning and proving all truth.
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From the neglect of our moral nature and giving up ourselves to the guidance of the speculative reason.
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From the enmity of the heart to the things of God; or opposition in our tastes, feelings, desires and purposes, to the truths and requirements of the things of religion.
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From frivolous vanity; or the desire to be thought independent or upon a par with the illuminate.
The sinfulness of this form of unbelief is manifest; first, as pride, self-exaltation is sinful and offensive in such a feeble insignificant creature as man.
Secondly, as the habitude of the moral nature which makes it possible to believe a lie, is evidence of moral degradation.
Thirdly, as opposition to the truth, is opposition to the God of truth. It is alienation from him, in which all sin consists. Hence unbelief is the generic form of sin. It is the general expression of aberration, and the opposition of our nature to his. It is, therefore, the source of all other sins.
II. Unbelief, or want of confidence in the doctrines, the promises and providence of God. This may exist in even the hearts of believers. It is a matter of degree. It arises either—
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From the entire absence or from the low state of the religious life.
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Or from the habit of looking at ourselves and on difficulties about us rather than at God. 3. Or from refusing to believe what we do not see. If God does not manifest his care, does not at once fulfil his promise, then our faith fails.
The sinfulness of this state of mind is apparent, 1. Because it evinces a low state of the divine life. It is the evidence and effect of spiritual weakness and disease. 2. Because it dishonors God, refusing to him the confidence due to an earthly friend and parent; which is a very heinous offense, considering his greatness and goodness, and the evidences which he has given of his fidelity and trustworthiness. 3. Because it is a manifestation of the same spirit which dominates in the open infidel. It is unbelief in a form which it assumes in a mind in which it has not absolute control. But it is in all its manifestations hateful to God.
III. Unbelief in reference to Christ.
This is a refusing to recognize and receive him as being what he claims to be. 1. As God manifest in the flesh. 2. As the messenger and teacher sent from God. 3. As our atoning sacrifice and priest. 4. As having rightfully absolute proprietorship in us and authority over us.
This is the greatest of sins. It is the condemning sin. Its heinousness consists, 1. In its opposition to the clearest light. He who cannot see the sun, must be stone blind. He who cannot see the glory of God in the face of Jesus Christ must be blinded by Satan. This blindness is moral, religious, and spiritual deadness.
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It is the rejection of the clearest external evidence, which evinces the opposition of the heart.
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It is the rejection of infinite love, and the disregard of the greatest obligation.
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It is the deliberate preference of the kingdom of Satan before that of Christ,—of Belial to Christ.
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