Heavenly light for earthly firesides

Front matter

{UNITED STATES OF AMERICA.

FOR

EARTHLY FIRESIDES.

Chapter I

The existence of a Supreme Being assumed in Scripture. This does not forbid a consideration of the proofs. Utility of a review of the argument. The evidence not physical, nor mathematical, but moral. Three lines of argument open to us, to wit: the metaphysical, the phenomenal, and the scriptural. The metaphysical argument stated, but not pursued. The phenomenal argument stated. Phenomena of nature : presence of universal law. Law presupposes a law-giver. Practical suggestions ... 13

Chapter II

The argument from phenomena continued. Facts presented, demonstrating the existence of a moral governor. Appeal to individual consciousness and to general experience. The history of the world and the preservation of the church proclaim a moral governor. Conclusions of a practical nature suggested by the discussion 27

Chapter III

The scriptural argument for the divine existence, not the presentation of proof texts from the Bible. The existence of the book known as the Bible an overwhelming argument for the being of a God. The harmony of scripture utterances compared with the conflict among philosophers, statesmen, and writers upon political economy. The Scriptures evidently the product of one controlling mind. Variety in unity, and unity in variety, in Scripture, as in nature, demonstrating for all parts of the sacred word an identity of origin 45

Chapter IV

The scriptural argument continued. Contents of the sacred volume examined. The character of God as here revealed. The Creation ; the fall of man; necessity of regeneration; the atonement; holiness in order to happiness ; resurrection of the body ; future general judgment; heaven and hell; the majesty and perfection of the moral law; the sermon on the mount; the Lord's Prayer and the golden rule — considered. The manifestly superhuman origin of such doctrines and teachings demonstrate the Divine existence. 61

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Chapter V

The scriptural argument continued. Proof of the Divine existence derived from prophecy — an impregnable position. The force of the argument admitted by infidels and atheists. The prophecies numerous, clear, specific, and certainly written at the times purported. Prophecies uttered in the Garden of Eden ; concerning the deluge;. the three sons of Noah; the twelve sons of Jacob; concerning Cyrus, the Medo-Persian Prince ; the four great dynasties of the East — the Assyrian, Medo-Persian, Macedonian, and Roman — and the kingdom of Christ; considered. All literally fulfilled 77

Chapter VI

The scripture argument continued. Proof from miracles adduced. What are miracles? Have such works been wrought? Parting of the waters of the Red Sea and the Jordan; the stream brought from the rock at Horeb ; Joshua's command which stayed the sun ; the resurrection of Lazarus, and similar events, considered. May we believe the record that these acts have been performed? Hume's celebrated argument considered, and its fallacy exposed. Solemn practical conclusions reached through this discussion. 95

Chapter VII

Having demonstrated the Divine existence, the inquiry is here raised whether God has made a revelation of his will to man. The probabilities considered. If there be a revelation, where is it found ? What is inspiration ? How do we prove the inspiration of the Bible? Nothing improbable in inspiration. The sacred writers claim it for themselves, and the contents of Scripture strongly favor the claim. The wondrous knowledge of the human heart as displayed in Scripture, and the adaptability of the doctrines and precepts of Scripture to human wants, considered. Practical suggestions 113

Chapter VIII

The Sacred Canon. The Old Testament. How do we know that the books now constituting the Old Testament Scriptures — no more, no less — are the very Word of God ? The probability is wholly in favor of the present books. The circumstances under which they "were written secured for them the highest respect and care. The Jews exercised great vigilance to guard their purity. Christ never accused them of corrupting the sacred text. The Saviour accepted the Old Testament Scriptures and quoted from them. The catalogues made at different times proof of the genuineness of the present Scriptures 133

CONTENTS. IX.

Chapter IX

The Sacred Canon. The New Testament. Easier to prove the genuineness of comparatively modern writings than of the more ancient. These several works were in circulation while the reputed writers still lived. The early church received the Scriptures as we have them. Orgen, Eusebius, Athanasius, Cyril, Epiphanius, Gregory of Nazianzen, Philastrius, Rufinus, Augustin, Dyonisius the Arcopagite, the councils of Laodicea and of Carthage, testify to the present canon. All the leading writers of the early ages quote from these books. Even the enemies of religion, Celsus, Porphry, and Julian, bear witness to the Scriptures as we have them, while all the early versions are substantially the same as ours . 151

Chapter X

The mode of the divine existence. Having seen that God exists, we now inquire how? The doctrine of the Trinity stated. This, though above, is not contrary to reason. Illustrations drawn from the analogy of nature. Unity in Trinity and Trinity in Unity, an all but universal law of nature. The material world a unit, and yet composed of three kingdoms, the Animal, Vegetable, and Mineral. Every separate unit in nature covers a plurality, and usually a trinity. The unity of God perfect and a triune distinction perfect. See the analogy of nature in the case of the sunbeam, viewed either as a unit, or as a trinity when divided by the prism. Practical reflections 173

Chapter XI

The mode of the Divine existence continued. The Scripture argument. The plural form of the names and titles of Jehovah and of the personal pronouns considered. Proof from the xlv. and ex. Psalms, and from the xlviii. of Isaiah, considered. The record of the conception, of the scene at the baptism of Christ, of the words of Christ in the xv. of John's Gospel, of the great commission, and of the formula known as the Apostolic Benediction, taken as proof of the Trinity 189

Chapter XII

The Divinity of Christ. The importance of the subject. If Christ is not God, then the world has no Saviour. To admit that he is the greatest and best of created beings will not do. Proofs of Christ's divinity adduced. Divine names and titles conferred upon him. Divine acts ascribed to him. Divine honor and worship rendered him. Divine relationships and dignities assigned him. Divine qualities and attributes said to belong to him, even Spirituality, Infinity, Eternity and Unchangeableness, which belong to God only. Solemn practical thoughts 209

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Chapter XIII

Objections to Christ's supreme divinity considered. That the Scriptures often speak of Christ as inferior to the Father, readily admitted. Two methods by which this is explained. Christ possessed a perfect human nature, and was, in this respect, of course, inferior to the Father. He also sustained to the Father an official relation, in which he is subject to him. As God, he is always fully the Father's equal. As Mediator, he sustains an official relation to the Father, and is under his control 227

Chapter XIV

The world's rejection of Christ noticed. Nations not unwilling to acknowledge God in their constitutions, laws, and oaths, whence then the wide-spread aversion to Christ} This feeling one of positive hatred, and utterly irrational in view of Christ's relations to the world. It is to be accounted for only on the ground of man's native depravity, the heart's " desperate wickedness." Napoleon's opinion of Christ cited, a remarkable testimony from one of the most remarkable of men. Practical conclusions . . . 243

Chapter XV

The Holy Spirit. His personality denied. This error exposed by an appeal to Scripture. He is said " to come," " to reprove," " to speak," " to guide," " to hear," " to testify," " to search," and " to intercede." "Mind "and mental operations are ascribed to him. Men are said to " lie," to him, to " grieve " him, to " blaspheme " against him. The great commission to the Apostles, the formula for baptism, and the Apostolic Benediction, prove the personality of the Holy Ghost. The work of the Spirit considered. He is the Vicegerent of Deity among men. He restrains from sin, leads to the light of truth, convinces of guilt, reveals Christ the only Saviour, sanctifies and seals the soul for eternal felicity . . 261

Chapter XVI

The Divine attributes. The knowledge of God implies a knowledge of his perfections. No intelligent Christianity without this. All leading errors spring from deficiency here. Infidelity in its various forms, Rationalism, Universalism, etc., have their origin in defective or perverted views of God's attributes. Careful study of the Divine perfections necessary to growth in grace. " The noblest study of mankind " not man, but God. This must be the study of his attributes in detail. All the perfections common to Father, Son, and Holy Ghost 279

Chapter XVII

What are the Divine attributes? The lists adopted by Dick, Dwight, the Westminster Assembly, and others, considered. Substantial

CONTENTS. XI.

harmony both among ancient and modern writers upon this subject. We here recognize ten attributes : Infinity, Eternity, Unchangeableness, Knowledge, Wisdom,' Power, Holiness, Justice, Goodness, and Truth. Various classifications considered . 293

Chapter XVIII

Attributes continued. Infinity, Eternity, and Unchangeableness. What do we understand by Infinity as a divine perfection? It includes Incomprehensibility, Immensity, and Omnipresence. Scripture proofs presented. Eternity of God. He is without beginning or end of days. Confirmed both by reason and revelation. God's self-existence follows upon the proof of his eternity. Unchangeableness. God's freedom from any actual or possible change. Scripture proofs. Practical deductions .... 305

Chapter XIX

Attributes continued. Knowledge and Wisdom of God. Why we distinguish between them. Knowledge of God. Scripture proofs and Illustrations. Wisdom of God. What is it? Displays itself in Creation, Providence, and Grace. Practical thoughts . 319

Chapter XX

Attributes continued. Power of God. Ascribed to Jehovah in Scripture, and exhibited in all his works. Illustrations of its infinity introduced, from the fact of creation, the number and variety of objects created ; might needful to uphold creation ; the wonderful forces of nature, etc. Exhibited also in the moral government of the world and the salvation of the soul 333

Chapter XXI

Attributes continued. Holiness. What is it? The absence of all evil, and possession of every excellence. It is displayed in the creation of angels and men with holy natures, in the excellence of the moral law; in God's moral government; in the life of Christ; in the demands of the Gospel ; and in the sufferings of Christ. Solemn practical inferences ......... 351

Chapter XXII

Attributes continued. Justice. What is it? That disposition which renders God infinitely righteous and equitable in himself and in his acts. Scripture proofs adduced. God must be just. The exercise of this attribute extends to all the relations and conditions of created beings. Objections considered. Practical reflections 367

Chapter XXIII

Attributes continued. Goodness defined. Under this general term included grace, mercy, kindness, pity, compassion, forbearance,

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patience, long-suffering, and love. The boundless field for the display of this perfection considered. Objections noticed and answered. The goodness of God a continued demand upon the love and service of all intelligent creatures .... 381

Chapter XXIV

Attributes continued. Truth. This perfection clearly taught in Scripture. Reason assures us that Deity must be true and faithful. History confirms the teachings of Scripture and deductions of reason. Practical conclusions 395

Chapter XXV

Concluding chapter. God's sovereignty and man's freedom. Sovereignty of God inferable from the perfection of his attributes. A doctrine against which many object. Yet reason has always declared that sovereignty resides some where. All intelligent persons have confessed that their ability is limited. All are made at times to feel a superior power ; call it chance, or fate, or what we may, the thing exists. The Bible lodges this sovereignty with God. To this none can or will object who realizes that God can do no wrong. Objections considered and answered. God can be sovereign and man free and accountable. Scripture examples. Concluding appeal to readers 411

Chapter I

" Thee, Father, first they sung, Omnipotent, Immutable, Immortal, Infinite, Eternal King." Milton.

" He that cometh to God must believe that he is." — Heb. xi. 6.

The first verse of the Bible assumes the existence of a God. " In the beginning God created the heavens and the earth." In general, therefore, we mayfollow, with safety, this example of the Scripture, and assume, in all theological discussions, the exist. ence of a Supreme Being — and yet we are not deprived of the privilege of going back of all assumptions and arraying before our minds the proofs of the existence of the Divine Being. Though absolute atheism is not a widely prevalent sin among men ; though few are bold enougli to assert, and attempt to establish, the non-existence of a Supreme Ruler — King — Creator — still it is well, at times, for our own satisfaction, to review the grounds of our belief, and to strengthen the confidence of others, in this great fundamental truth of our holy religion. To this end the first few chapters of this work will be devoted.

Attention is, however, here called to two or three preliminary considerations, as necessary to a proper understanding of the subsequent discussion : —

1. No one need expect to find the proofs upon which we depend, in demonstrating the existence of God, of the kind known as physical or mathematical. Physical proof is that by which we reach conclusions touching physical facts. Is it a fact that iron is hard ? that ice is cold ? that fire will burn % that water is a fluid ? that marble is a solid ? To answer all such questions we have certain physical avenues open to us. We prove that iron is hard by the touch. We come into physical contact with it ; and so of all this class of questions.

2. Mathematical proof is that by which we determine certain questions susceptible of mathematical demonstration. Thus the question, " If five is one-fourth of twenty, what part is it of forty?" can only be answered by a mathematical formula. This, and all like questions, can be answered by the aid of figures, and, when we have reached our conclusion, we say that we have proved the matter mathematically.

3. The proof, however, by which we arrive at a conclusion touching the existence of God is neither physical nor mathematical, but moral. The question, " Is there a God ?" not pertaining either to physics or mathematics, can not be determined by physical or mathematical proof. It is a moral problem, and can only rest upon moral evidence. Thus, in demonstrating the great fact of the Divine existence, we take into consideration certain undeniable appearances, results, and phenomena in the universe of God — the domain of mind and matter — and reasoning from these, we reach a conclusion which we call a moral certainty. We have never seen God — we have never touched him. We have not come, at anytime, into contact with him by any physical sense ; nor have we proved, nor can we prove, his existence by any mathematical formula. And yet we have demonstrated, to our own satisfaction and the satisfaction of others, by a distinct kind of proof, that God does indeed exist.

4. This third kind of evidence — the moral — has been very greatly undervalued by the superficial and unthinking. These have demanded, in their sensuousness, physical or mathematical proof of the being of a God. They have claimed that they could not be satisfied with moral evidence where a matter of such transcendent interest was involved.

The unreasonableness of this demand, under the circumstances, will appear to every intelligent mind, for it is a well-known and universally-conceded fact, that the whole world admits, just as readily and just as fully and cheerfully, conclusions resting upon moral evidence only, as they do those which are supported by physical or mathematical proof. Thus, no sane person has any more doubts of the existence of his own mind, and that with that mind he reasons, remembers, wills, imagines, fears, loves and hates, than that iron is hard, that ice is cold, that fire burns, that gold is yellow, or that five is one-fourth of twenty and one-eighth of forty, or that the three i6 angles of a triangle are equal to two right angles. Every man reaches this satisfactory conclusion touching his own mind, not because he has ever seen it, or handled it, or measured it, or weighed it. He has the moral evidence of its existence, and he asks no other, or better. If you were to attempt to convince a man that he had. no mind, because he could not demonstrate its existence by physical or mathematical proof, he would, most likely, pronounce you insane.

Thus, likewise, no human being has ever traveled out into space, to demonstrate, by actual exploration and measurement, that it is limitless ; that it has no end ; that it is infinite — and yet what intelligent person doubts this fact ? Who is so insane as to declare, " I will not believe in the infinitude of space until I have the matter placed beyond dispute by physical or mathematical proofs ?" The truth is, we have arrived at this conclusion through moral evidence ; and no other kind — no amount of other proof — could make the fact more certain to our minds. The same is true of the doctrine of the soul's immortality, and of the existence of a future state. These lie in the mind as moral certainties. We fully believe them, and unhesitatingly accept them, not because we have physical or mathematical proof that they are true ; but because we have been brought to a conclusion by another kind of evidence, just as satisfactory to the mind.

These remarks are deemed necessary, inasmuch as some — especially the young — are liable to be misled by the insane demand for a species of evidence touching moral problems, which, in the very nature of the case, can not be had; and which, even if it could be furnished, would be of no special value in the premises. As to all these great moral problems, the moral evidence is all-sufficient.

And now, without detaining our readers further with these preliminary questions, we proceed to lay before them the proofs of the Divine existence, so far as we deem it needful in this work.

And here let it be observed, that these proofs may be presented under three general heads : I. Those that are metaphysical.

II. Those that are phenomenal.

III. Those that are Scriptural.

The metaphysical argument for the being of a God may be briefly stated thus :

We take, as a starting point, certain principles necessarily involved in the laws of the human mind — of human intelligence — and we say, from the existence of these principles, we are driven to the conclusion that there is a first cause, to be known and recognized as God. For instance, we find in the soul of man, and as a part of itself, ideas of infinity, eternity and immensity, and as the soul itself is not endowed with these attributes — as it is neither infinite, eternal nor limitless — it is argued that the conception or idea of these perfections points to a being who does possess them — and this being is God. The argument here is simply this : a stream never rises higher than its source, and will rise as high as its fountain ; but the soul, in the conception 2 i8 of these ideas, rises confessedly above itself, and has glimpses of its fountain — God, the author of its being.

Another metaphysical statement which argues the being of a God, may be made thus :

We see existences all around us, which the mind at once pronounces effects. Thus the world, with all its material contents, animate and inanimate ; the planets which roll in space ; and even the soul of man, with all its wondrous powers, are, without hesitation, declared to be the production of a power above themselves. The spontaneous, the unforced, judgment of mankind is, that all these things are effects. They were produced by some one. But a cause and an effect can not be the same. An effect, in other words, can not be its own cause. The thing produced can not be its own producer. Therefore, all these things, of which we have any knowledge as effects — all, indeed, by which we are surrounded — must have had a cause outside of themselves, and this cause must be the self-existent and uncreated God. From this conclusion there is no escape. It is founded upon what the minds of all the dispassionate and unbiassed will regard as a necessary law of human consciousness.

As, however, this metaphysical argument is somewhat abstruse, and as the primary design of this discussion is to present these great truths in a form as popular as possible, we will not dwell at greater length upon this point, but will pass to consider

II. The phenomenal argument in favor of the Divine existence. This, as its name purports, is the argument drawn from the various phenomena in the universe, of which we can, as intelligent beings, take cognizance.

1. There are the phenomena of natwe. Under this head we include the movements of the heavenlybodies ; the order and harmony which characterize their every change ; the revolution of the earth, and distant planets, on their own axes ; and also their revolution around their central suns ; and all the glorious displays of adaptation and fitness which distinguish the being of every material thing throughout the universe of God, so far as known to us.

Now, throughout the whole physical and material domain, we can but be impressed with the manifestations of law every where found — of law to which every material existence is, by its very being, subjected, whether it be the mote that floats in the sunbeam, or the mysterious comet which careers, with all but incredible velocity, through space. Every where we discover the presence of law — fixed, settled, determined — as one of the grand, invariable phenomena which mark the material universe. It is, as is well known, by the universal law of gravitation that the universe is bound together, and by this law all the motions of the heavenly bodies are regulated. It is in strict accordance with fixed and certain laws that all growth is produced, whether of plants or animals. It is by fixed and certain laws that all the elements of nature are compounded, and their usefulness determined. Water, for every eight parts of oxygen has one part of hydrogen. This is the exact and

2 O HE A VENL T LIGHT

invariable proportion of its constituent elements, the world over, and throughout the ages. Disregard this law and water disappears. Seven parts of oxygen to two of hydrogen — or six of one and three of the other — or any other proportions or combinations would utterly fail to give you this necessary agent.

So, likewise, the air we breathe is composed of a certain fixed number of parts of oxygen, and a certain fixed number of parts of nitrogen; vary this combination one iota — change it by a measure ever so minute — and you have not air, but a mixture which will be deadly in its nature — one which can not long be breathed either by man or beast. So, too, it is in strict accordance with fixed laws that all changes take place, both in the inward constitution, and the outward form and appearance of things. If a block of wood is burned to ashes in the open air, or changed to charcoal by smothered combustion in the heaped pit, or allowed slowly to rot beneath the action of summer's suns and rains, and winter's frosts and snows, it is through the operation of law that these various changes are effected. It is by law that the winds blow, that the tides ebb and flow, that rains descend, that vapors exhale, that rivers roll, that the earth brings forth her teeming products, and that animal and vegetable existences are perpetuated. By law life begins, is sustained, and ended. By law intellectual power is developed, mind controlled, thought governed, and all mental processes effected. It is in accordance with law — fixed, certain, definite

— that we behold all effects produced around us, whether in the domain of the physical or spiritual. This even infidels and atheists are willing to admit. And now the question arises, Can there be laio wit/oout a law-giver? Can it be that all things, animate and inanimate, physical and spiritual, vegetable, animal and mineral, exist only in accordance with clearly established rules of order, and laws of being, and yet all this order be without a great controlling mind to establish it, and all this law be without an author ? Who can believe this ? Reason cries with a voice which will not be hushed, "All this law proclaims, with trumpet tongue, a high and glorious source from whence it proceeds." Every faculty of man's soul, if not crushed into silence by the millstone of atheistic stupidity, utters continually, "There must be a God, since there is law every where. All the phenomena of nature being controlled by it, and all her operations being governed by it, there must be a God above all — before all — higher, mightier, more glorious than all — to whom all this law and order distinctly point, and of whom they most emphatically speak." Yes,

" God hath a presence, and that ye may see In the folds of the flower, the leaf of the tree, In the sun of the noon-day, the star of the night, In the storm cloud of darkness, the rainbow of light, In the waves of the ocean, the furrows of land, In the mountain of granite, the atom of sand : Turn where you may, from the sky to the sod, And where law is, you have a clear record of God."

The argument, then, for the Divine existence, as drawn from the phenomena of universal law in nature, must now be clearly before the mind of the reader. If any further illustration of this truth were needed, the following might suffice :

Suppose you were shipwrecked, and cast upon a distant island, among a people whose language you did not understand, and of whose manners and customs you were wholly ignorant. But suppose, that upon observation, you were to discover that every thing among this strange people was conducted in the most orderly manner ; that the rights of all were respected ; that strong restraints upon the commission of crime were every where apparent ; that whenever offences occurred, the guilty were promptly arrested and punished ; and that every where the presence of law was visible ; law — not dormant, but active and vigorous — performing its functions and filling its allotted sphere of duty — what would be your conclusion? Would it not be that there must be a king, president, governor, or chief, some ruling mind, or some governmental authority or power, to which, or to whom, all this was to be referred % Would you ever dream that all this beautiful order was the result of mere chance — of a " fortuitous concurrence of circumstances ?" Surely, no ! The facts before you would warrant you in coming to but one conclusion — your reason would allow you to come to no other. You might not yet have seen this king or governor — you might not have heard that there was such a being in existence — and yet his existence would be demonstrated to you, with infallible certainty, by the law and order, which must have had their origin in him. So with our God. The prevalence of universal law and order proclaims, with a voice which can not be mistaken, that he exists, though eye of man hath never rested upon him.

2. We can not, however, close this chapter without a brief consideration of an argument upon which much stress has been laid, and which may not be without interest to the general reader. It falls properly under this division of our subject, and has been called the argument for the Divine existence drawn from the marks of design in the universe.

We can not fail to see that every thing upon which our eye falls, exhibits marks of being designed for some useful end or purpose. Thus water is evidently designed to act as the great cleansing element in nature, and also to quench the thirst of man and beast. The atmosphere is clearly intended to promote respiration, and also to act as the medium of conveying sounds from ear to ear. The eye was manifestly planned for sight ; the ear for hearing ; the lips and tongue for articulation ; the palate for tasting ; the stomach for digesting the food, and the heart for propelling the blood. So the hands, the feet, the brain, the liver — every organ of the physical frame — bears the undeniable marks of being designed for a purpose. They do, each, subserve an end, and that end was evidently not designated by mere chance, but was manifestly the result of an intelligent plan. And not only is this true of man's physical frame, in all its organs and parts, Ibut is also true of every object in the universe, of which we have any knowledge. In the vegetable kingdom, some plants and shrubs and flowers have medicinal properties. The wood of some trees is good for fuel, and of some for dyeing, and of others for building. In the mineral kingdom we find metals of various kinds, as iron, copper, silver, platinum and gold, each having, in the economy of nature, a distinct purpose and end to fill. The same is true of all the existences in the animal kingdom. The horse, the ox, the cow, the dog, the cat, the fowls in our yards, the birds of the air, and the fishes of the sea, all are seen to have a place to fill, an end to subserve, in the economy of nature. Each exists through a manifest purpose — a foregoing design or plan. It would be evidently absurd to say that it was merely by chance or accident that the horse was useful ; that fowl and fish were good for food; that coal and wood, when subjected to the action of fire, would warm our bodies, and cook our victuals, and propel our machinery ; and that iron and brass were adapted to the manufacture of implements of utility for agriculture and the mechanic arts. The mind of man instinctively rejects the proposition to refer this adaptation of means to ends to chance or accident, and demands a better reason for what is seen to be a universal law in nature.