The being of God; moral government and theses in theology

Front matter

V

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Part I. The Being Of God

The existence of God, a fundamental subject of thought. The subject, imperfectly treated in past discussions by its friends. Reference to Sir William Hamilton's statement, and to Dr. Mansel's "Limits of Eeligious Thought," as encouraging "Positive Science," and Philosophical Infidelity. Reason and conscience should not be put in antagonism to each other. Religion in its chief elements, not beyond the limits of human thought. False humility to say we cannot know God. St. Paul's statement, showing that ignorance of God is inexcusable. Pkoofs of the Being of God. 1. Something is— proved by the testimony of reason, of consciousness, and of the senses. 2. Effects are. Matter is an effect of something outside of and independent of itself. Mind is cause per se and yet but limited and dependent cause. 3. Something always was. This.follows from the fact that something is. The existent supposes the ever-existent. Paul reasoned from the creation to an eternal Power. 4. The always-being is eternal cause. It can in no sense be an effect. Eternal existence, as original cause, is an ultimate idea. 5. The always-being, the eternal cause is intelligent cause. Mind only is cause, and is seen to be cause by the dictate of consciousness. 6. The always-being is righteous cause. [1] Rectitude is the normal mode and state of the intelligence every where. [2] Sin can be only by apostacy from right. But in absolute cause there is no opportunity, ground, or possibility of change or apostacy. [3. J Malevolence would be without an object in original absolute cause. [4] Mind is

VI ANALYSIS.

made for truth and truth adapted to it. 7. The always-being is infinite cause. Nothing ean limit it. It is impossible for us fully to grasp the contents embraced in infinite cause. Our conceptions rise from the known to the unknown. The infinite is a conception of the pure reason. The infinite is the normal type of being. 8. The always-being is self-existent, perfect being, depending on nothing else. The great first cause has no element of decadence or change. 9. The always-being is God, the personal Jehovah, with all the attributes and prerogatives of the Godhead. This is clearly seen in the light of the intelligence itself. Personality resides in the will, and this is cause, the only cause. The "I am" of Moses, a most descriptive appellation. The existence of God is no where made the subject of a verbal revelation. How this is. Finite mind, an emanation from the infinite, and like it in its properties. The power to know God, indispensable to both intelligence and morality. Sir William Hamilton and others mistake the relations of faith Page 19

Part II. Moeal Goveenment

INTEODUCTION.

Moral science, among the ultimate studies of the human mind. How its study has been extended. Its obligation to European scholars. Theology yet an immature science, and stands in need of an advanced moral science 47

CHAPTEE I.

PBELIMINARY CONSEDEEATIONS.

[a] There are two spheres of existence — the physical and the intellectual. How distinguished. Should be looked at in the concrete, [b] The physical, except as related to the spiritual^ is excluded from present inquiry, [c] Of spirit,

ANALYSIS. Vll

there are two spheres — the infinite and the finite. The latter, dependent on the former. We may know that that is, which we cannot comprehend, [d] The finite is. [e] The finite suggests the infinite. [/] The infinite is cause. \g] Only intelligence is cause, [h] God is intelligent cause. [i] God is a perfect intelligent cause, [j] The infinite and the finite are related to each other, and certain rights, duties, &c. , grow out of their mutual relations. [Jc] The dignity of the subject 49

CHAPTEE H.

MOKAL GOVERNMENT — WHAT IT IS.

[a] Two kinds of government — physical and moral. ]b] The nature, adaptations and limits of the first, [c] Moral government correlates with intelligence, [d] Why called moral, [e] Its characteristics. [/] In its probationary stage it is an economy of moral influences — subjective and objective, [g] In this stage it is resistible, [h] Here the supremacy of God is resultant and eventual in the sphere of free-will. Finite cause has its province of freedom. [i] The will of God may not always transpire, and that may be which God in no sense wills, [j] Moral Government may be abused, [k] A divine moral system is a perfection. [I] The correlates of Moral Government 53

CHAPTER HI.

MOEAL GOVERNMENT — WHERE IT IS.

[a] The Being of God is the source of Moral Government. [b] God as an infinite and absolute personality is the rightful source of authority, [c] God, a Power competent to rule, [d] Created intelligence, fitted to appreciate and obey him. [e] The existence of God and of created intelligent beings being given, moral Government of course is. [f] The Divine moral system not a choice of systems, but a divine perfection, [g] The subject argued subjectively, [h] A failure in results at any point could not lead to an abandonment of the system. [*] Moral Government has mutual adaptation, [j] It is an inherent excellency. \Jc\ Its ultimate triumph and glory. . . 57

Vlll ANALYSIS.

CHAPTER IV.

MORAL GOVERNMENT — HOW ADMINISTERED.

[d] It is in the sphere of the supernatural, [b] It is in the commerce of mind and truth, [c] It is a sphere of duties and of rights, [d] It involves rewards and penalties. \e\ It is a sphere of free-will. [/] It provides legitimately for character and destiny. [#] It has probation and retribution. \K\ Its method is by the administration of law, in a three-fold way. [i\ An economy of grace may intervene, [j | This last may be a wisdom and a glory. [k] The demands of morality must thereby be sustained. \l] The administration of moral government will be a morality, and also a finality 60

CHAPTER V.

MORAL GOVERNMENT — THE RELATIONS OF THE INFINITE TO IT.

[a] The authorship of the created. Time denned. The only method of creation is that which is revealed. [6] Sustentation of the created. Derived existence must be dependent. Derived intelligence is nevertheless a cause in itself in its own sphere. Matter and mind are sustained according to the nature of each, [c] The Divine right to the creation, [d] God's complete authority in respect to it. Adaptations of Divine rule. |e] Supremacy over it, righteous. How maintained. [/] Judgment — general and particular, [g] Final allotments to the righteous and to the wicked 63

CHAPTER VI.

MORAL GOVERNMENT — RELATIONS OF THE FINITE TO IT.

[a] Moral relations apply to intelligent beings only. \b\ Derived intelligences owe allegiance to Divine Moral Government, [c] Specific forms of duty involved in this allegiance. \d] Unity of the first and second Tables of the Law. [e] Relations to God, how modified by the apostasy. No divine right abrogated 67

ANALYSIS. IX

CHAPTER VH.

THE EUIjE OF MORAL GOVERNMENT.

The Bible presents its subjects of thought mostly in the concrete form. All human study attended with imperfection. Theology and religious creeds, how modified, and liable to mistakes. The Bible and its philosophy. Moral Science is inclusive of Theology, and is still a progressive science. It involves three topics — the ultimate moral rule, the characteristics of a moral system, and the ultimate end of a moral administration 70

I. The ultimate Moral Rule. — Objective and subjective theories. Mistake on the rule is fundamental. [1] It cannot be an acquisition properly. It must be inherent. Analogy with the five senses. Reference to the brute creation. [2] The Rule is substantive in its nature — it is in us and of us. Indispensable to personality. The moral sense is a unique attribute, like reason, &c. It has its prototype in the Infinite. It is homogeneous in God, Angel, and Man. Differences in its dictates accounted for. The province of instruction. Difficulty in the application of the Rule. [3] The ultimate Rule is moral in its nature, and has respect to moral relations. Demands rectitude. Wisdom and beneficence of God in bestowing this Rule [or moral sense.] Necessity of a perfect standard of right 72

CHAPTER Vm.

APPLICATION OF THE MORAL RULE.

Moral Government relates to those who have reason, conscience, and free-will. [1] It respects intelligent beings. [2] It has respect to the question of responsibility in those to whom it relates. [3] Its function is at the point of voluntary action and its issues. [4] It claims a perfect righteousness. [5] It is in itself and its principle a righteousness. [6] It must also be an appreciable righteousness. It must exhibit no complicity with wrong. The difficulty with God's earthly unfinished Providence. The philosophy of history. The teachings of our intuitions conformed to a divine moral government. [7] Moral Government has Probation and Retribution. Probation may be that of Law or of Grace. Retribution, inherent in

X ANALYSIS.

moral government. [8] Under moral government that may occur which is every way discordant with its design. The possibility of wrong. That feature of a moral government which renders sin possible, is its excellency and glory. [9] The Supremacy of God is of the nature of a resultant issue. The freedom of the finite in its sphere is like the freedom of the infinite in his. Purposes have a personal reference — to one's own acts. The governmental supremacy of God over finite will is necessarily indirect. [10] Moral Government has discretion over the amount of means it will employ for recovering men from sin. Sin is in no sense according to the will of God. Mercy is not obligatory 85

CHAPTER IX.

THE END IN MOEAL GOVEKNMENT.

Important to settle the true end in a moral system. Different theories designed to reconcile the facts of the universe with the demands of morality. [1] Is happiness the ultimate end? It is so in physical and sentient existence, but not in the sphere of moral relations. Objections to the theory that happiness is the ultimate end in the latter. An appeal to our conscious convictions; also to scripture. [2] Is the glory of God the ultimate end? Objections to this view. It imputes selfishness to God. It regards all beings beside God as merely a means, and reduces men to the condition of things. It depiives us of respect for God. To make one's happiness or glory an ultimate end, must be accounted an unworthiness. This principle, applicable alike to the Infinite and the Finite. [3] Is then the greatest good the ultimate end in moral action? The phrase is equivocal. [4j What is the ultimate end? 1. It is of the nature of morality. 2. It is a spiritual rectitude. Righteousness is an ultimate thing — the highest good— and the true principle on which moral government should be administered. In what lies the glory of God?. . . . 102

Obvious Conclusions — [1] The unity and simplicity of the principles of the moral sphere and of their legitimate action. [2] A divine moral Government is appreciable by the finite. The character of God must be perfect, and seen to be so. God is not the proponent of sin as a part of

ANALYSIS. XI

the Divine plan. [3] The good which follows wrong is through opposition to it. All good in relation to it, is in remedy of it and in repair of its evils. [4] There is no good reason for the existence of sin — none that can satisfy God. If there be, what absurdities will follow. [5] God has a discretionary sovereignty, within the limits of all righteousness, in his treatment of sin. He is not responsible for sin or its mischiefs. His antagonism to it. God, not obliged always to do all he can to prevent sin or to remedy it. [6] The terms of a Divine glory out of sin. The conditions upon which alone glory can be ascribed to Him for his methods with sin. [7] The harmony of moral truth as seen in its theoretic statement and in its development. The appropriate aim and great duty of man . . 102

CHAPTER X.

[a] Two kingdoms — that of right, and that of wrong. These, every way antagonistic to each other, [c] This antagonism appears with various results in the probationary stage of the economy, [d] The final success of the right, and why. [e] Divine power in retribution, not suasory and resistible in its methods. [/] Divine communications on the subject. [ g] Final state of the unrecovered — physi-

. cal and moral, [h] Final state of the righteous. Heaven as a place and as a state, [i] Perpetuity of the state of the lost and of the saved. To form character and reap destiny, the all of a moral system, [j ] The number of the lost, not ascertainable. The resources and influences of moral government increase with the progress of the ages. Confirmation of the good in holiness. ]k] Final relations of Christ to the universe. [I] The influence of the "Divine-human " on other orders of creation 129

CHAPTER XI.

MORAL GOVERNMENT — AS RELATED TO THE GLORY OP GOD.

[a] Glory, a tribute rendered rather than an end sought.

b] Created intelligences are needful to bestow it. [c]

! Self-respect and due regard to one's reputation a legiti-

Xll ANALYSIS.

mate principle in a moral system, [d] The glory of God lies essentially in his righteousness, [e] Hence the basis of the divine glory as seen in all his works in the universe. [/] The glory of a moral system, [g] The glory of the moral universe 134

CHAPTEK Xn.

MORAL GOVERNMENT — AS RELATED TO THE HIGHEST GOOD.

\a\ Two ends may be contemplated in a moral system — a happiness, and a righteousness. These, how distinguished, [b] The two may not always be antagonistical. [c] Happiness as an end is proper only when consistent with righteousness, [d] Happiness is the subordinate end — and consequent upon right action, [e] This is the order as consistent with conscious activities of mind. \f j Happiness in moral beings is properly an incidental end. (Vj Inherent in the good that lies in right action, [h] The highest good is moral goodness or righteousness, [i] Writers have sought to combine both ends in one . . . 137

CHAPTER XHL

MORAL GOVERNMENT — AS RELATED TO THE INTELLECTUAL POWERS.

\a] Two forms of being — the physical and the intellectual. [b] The intellectual embraces the cognitive, sensitive, and voluntary element, [c] Likeness of the Divine and of the human intellect. How shown, [d] The adaptation of man's intellectnal powers (including the intellect proper, the conscience and the will,) to the methods of moral government, [e] Moral Government, adapted to promote growth of mind and knowledge. [/J All virtue and excellence is possible to mind 140

CHAPTER XIY.

MORAL GOVERNMENT — AS RELATED TO HUMAN ABILITY.

la] Two spheres of being — the natural, and the supernatural. [b] The first is simple effect; the second is inherent cause.

ANALYSIS. Xlii

[c] Finite intelligence though dependent for its being, is conscious cause like its Author. How this appears, [d] The subdivision into natural and moral ability, unphilosophical. \e\ To the sovereignty of personal will moral government is adapted 143

CHAPTER XV.

MOEAL GOVERNMENT — AS BELATED TO THE PREVENTION OF SIN.

[a] Where God and created beings are, there is moral government. [5] The nature, capabilities and results of moral government, [c] Hence appears its glory, [d] All intelligence has its prerogatives. [e\ Sin, in wrong choice, is an inherent liability in a moral system. \f] How sin will first occur. [g] Sin, having commenced, will follow the laws of habit. Original sin described, [k] Moral government supposes a liability to sin. Irrelevant to ask why is not all sin prevented. \i] The character of God is not implicated in the breaking out of sin. Sin is against the will, and without the permission of God. [j] The origin of sin, fully accounted for in the doctrine of personal cause. Sin, not to be resolved into the ' ' the secret will of God." \k] Moral Government has more resources for the cure and putting down of sin than for its utter prevention at first. How sin occurs at first. Mind and truth are correlates. The gospel is true, and must make progress. [I] Sin would not be likely to occur except in the outset of a moral economy. It is the offspring of inexperience, &c. Practice in virtue gives confirmation. Examples, [m] Sin is no co-ordinate, but only a possible alternative of a moral system, [ri] Sin is no matter of Divine arrangement or decree. Sin is no strategy of the Deity — for three reasons, [o] God will bring good out of evil, [p] The conditions of this, [q] As sin is a liability, when it occurs it may be treated providentially and judicially for the good of the universe, [r] Moral government will at last succeed against sin in the way of retribution, [s] Moral Government in its actual sway and command may never be universal over freewill. Lost spirits in hell will not in temper be subdued. [I] The number of the lost will probably in the end be comparatively few. \u\ God infinitely happy, notwithstanding the existence of sin '. 174

XIV ANALYSIS.

CHAPTER XVI.

MORAL GOVERNMENT — AS RELATED TO PERSONAL RECOVERY FROM SIN.

Eleven particulars are given 182

CHAPTER XVII.

MORAL GOVERNMENT— AS RELATED TO CHRISTIAN DOCTRINES.

I. Depravity and natural state. — Apostasy vacated the economy of legal obedience. Induced a propensity to sin. The primary seat of depravity, the will. The constituent elements of our being continue with us notwithstanding the fall. Proclivity to evil may be inherited— the fruit of disobedience. Proclivity is only a temptation to sin, the indulgence of it is sin. " Native Depravity " as a state. Depravity as a life and a responsibility. " Total " or entire " Depravity." How moral government regards sinful man „ 184

H. Regeneration.— -May be regarded as a state or an act or work done. These described. This work has its divine and its human side, and relations. The philosophy of regeneration. Divine help necessary. In regeneration, no new faculty communicated. We are conscious of no influence but in view of truth. A new habit or proclivityis formed. Regeneration, not a miracle, but an intelligent and accountable process of mind. This change is fitly required of us 18?

III. Justification. — Necessity of an atonement. The sinner cannot be justified on ground of personal merit. A sense of our demerit is inevitable. The divine and the human side of justification. It is next in order to repentance and faith. The meritorious ground of it. Rescue, by

i substituted suffering. Atonement need not be the same in kind or duration with the penalty. It may be more than a bare equivalence for the penalty of law 190

IV. Sanctification.— Regeneration continued and perfected — a progressive victory over sin — a process of activity in us" and by us — under the guidance of truth and the spirit of God — a self-confirming process — an intelligent process 193

ANALYSIS. XV

V. Perseverance of Saints.— Definition. The result of the preceding process. How opposed. How effected. How the result is expedited. Arguments in favor. Confirmation and perpetuity in a given course become the law of mind eventually 195

VI. Reprobation. — Probation and retribution essential. Persistence in wrong eventually forbids reformation. Reprobation as a divine act explained. The condition of the lost irremediable. To God an unwelcome result. . . . o 196

VIE. Final State of the Lost. — That of confirmed rebellion, despondency, remorse. That of physical control and confinement, and punishment. That of increasing depravity and degradation, and wretchedness in sin. The lost continue to be subjects of moral government. . . . 197

VHT. Final State of the Saved.— Freedom from sin — active holiness — ever-increasing blessedness — one of perfect divine approval — of intellectual and social culture and enjoyment — of wide communion with the servants of God — eternal 199

CHAPTER XVm.

MOKAL GOVERNMENT — AS RELATED TO COMMON SENSE.

Religion is and must be intuitional. It is a first truth in reason. ^ All truth is intuitionally apprehended in the divine mind, and in a measure by us, though certain helps and processes often become needful to the finite for that purpose. It is a mistake in theology to include statements that cannot be appreciated and admitted by the human intelligence. Mysteries in religion or in the" statement of religious doctrine must not compromit first principles of truth or belief. The future will enlarge our theology. Progress of the Gospel 200

CHAPTER XIX.

MORAL GOVERNMENT — AS RELATED TO CIVIL GOVERNMENT.

God, the only original source of authority. Civil government, an ordinance of God. Hence subjection to it is a religious duty, A specific form is not enjoined. It will vary with progress of society. The aim and the defect of

XVI ANALYSIS.

of civil government. Civil Government should harmonize with the divine. The nations will yet be one, in certain respects. The Millennium 203

CHAPTEE XX.

MOEAIi GOVERNMENT — AS BELATED TO THE FAMILY CONSTITU- TION.

The family state, a primeval arrangement of God. Its Elements. The wisdom of it. Bights and Duties 206

Conclusion

Design of preceding chapters. The principles of morals are the same in the underived and in the derived intelligence. Systems of theology, faulty at this point. Moral Government treated in this volume as lying wholly in the supernatural sphere. The advantages of this method. The harmony of the philosophical and the positive in truth also shown. The great aim of this work 207

Part III. Theses In Theology

I. The Being of God 215

II. The Perfections of God 216

III. The Works of God 218

IV. Moral Principles the co-ordinate of moral Being . . 219

V. The Purposes of God 221

VI. Mind inherently Cause, and self-conlrolled 223

VII. The Method of the Deity 225

VIII. A Moral System 227

IX. Sin, not an expedient in the Divine Economy .... 230

X. The Supremacy of God 235

XI. The Terms of a completed Moral Science 237

XII. The souls of men the result of the law of procreation and descent, as their bodies are 241

XIII. Does God form and arrange Temptations to Sin and wrong? 244

XIV. The maintenance of the Supremacy of God in the moral sphere maintained 245

PABT I.

THE BEING OF GOD.

THE BEING- OF GOD.

The existence of God is a fundamental subject of thought. Nothing underlies it or goes before. All theology and moral science arise out of, and depend upon it. If God be not, then nothing is. All else must be resultant of him, and take on the postulate that he is. How can the finite be but by reason of the infinite, the created but by the uncreated, the dependent but by the independent, the conditioned but by the absolute and eternal?

Investigations in theology and moral truth have been much at fault here. They have shown weakness and equivocation, where of right belonged manhood and strength. The subject has not had justice at the hands of its friends. We have failed in method and in cogency of argument, in the reliability and comprehensiveness of our positions, in the resources and completeness of our logic and convictions. We have felt as if the theory of truth here was involved and intricate ; as if the thread of the Sybil conducted us through dark and cavernous passages, and along by-ways which we knew not ; that there water was too deep for us, and that we must here pass from the sphere of knowledge into that of simple faith.

20 TIIE BEING OF GOD.

In this direction the English mind has taken the lead. Sir William Hamilton has formally stated " that the knowledge of God is impossible," in his article on the " Unconditioned " — a position which has been laboriously supplemented by Dr. Mansel, of Oxford, in his Limits of Religious Thought. The natural effect of such counsels is to beleaguer conscience and embarrass faith, and set men free from the obligations of religion. And the seed has already borne its legitimate fruit. This is observable in the new impulses and encouragement of " Positive Science " on the one hand, and of philosophic atheism and infidelity on the other. What else could be expected ? Men will not forswear their intelligence. They will not be religious by prescription, or believe beyond the limits of rational conviction. They will not consent to this divorce between reason and faith ; and if attempted by those who should assist their faith, they will only choose their own alternative, and repudiate a creed that does not take the intellect into its conclusions, and build its economy of belief on those enduring principles and first truths which are common to all safe and satisfactory inquiry in other departments of knowledge. Indeed, the conscience should have special help here, in view of the " law in the members," warring against the "law in the mind." It is suicidal to put reason and conscience in antagonism, or reason and faith. And yet this has been the anomaly and perturbation of our theology hitherto, and its false mission to the thinking classes of men. France turned infidel by reason of the unappreciable mummeries of the Romish faith. The Tractarianism of Oxford gives ominous s ; gns of a like reaction. Error germinates in the twilight of conviction, and grows rank in the oscillations and tergiversations of truth.

But why found religion in mysticism, and put its chief elements beyond the limits of human thought"? "Was it not designed for man, and man for it ? Should it not inhere in the principles of common sense, and be like the sunlight — for all, and adapted to all? It is false humility to say that we cannot know God, and that he cannot make himself known to us, and that the reason he has given us is not the offspring and counterpart of his own — made in his likeness, and adapted to intelligent correspondence with himself.

St. Paul was a philosopher as well as a Christian ; and in a single sentence has he scattered to the winds all this timorousness and misgiving in respect to the elements of religious belief, and brought the whole subject into relation to the human mind, and incorporated it among the legitimate subjects of our knowledge and conviction, and declared our ignorance of it to be without excuse. Rom. i. 20: "For the invisible things of ,;Jdni (God) from the creation of the world are clearly seen, being understood by the things that are made, eve^n his eternal power and Godhead ; so that they are without excuse." This passage is very emphatic. Its statements and positions are comprehensive. Its averments are characteristic aud unequivocal. They go the full length demanded for the proof of the being and perfections of God, and account the belief in God to be so obvious and obligatory in its apprehension and requisition, that the heathen even are inexcusable for not recognizing the true Jehovah, and worshipping, loving and serving him as such. The apostle waits for no epecial economy to reveal God to his creatures, but proclaims him manifested in his works, his being, his eternity and Godhead. All is clearly seen — intuitively beheld, and obviously implied and understood, in the legitimate apprehension of the mind from things that are made. " Eternal power " implies eternal existence ; that is, uncreated, absolute existence. And then there is the embodiment of the whole grand idea of the " Godhead," as manifested in his works, as clearly beheld, as undeniably apprehended and understood. The reference in the passage is to the one true God, with his divine perfections, as thus known in reason, and clearly seen by the intelligence — the invisible things of him — the eternal potentiality and proper "Godhead " of the Deity.

On the basis here referred to, and in the light of the clear convictions of the apostle, we propose to give the proof of the being of God.

1. Something is. This is the testimony of reason, of consciousness, and of the senses. There is infallible truth in this position. If I think, I am ; for only that which is, can think. How can we have secondary phenomena without the primary, or actions and words without being and thought ?

We are conscious both of acting and of being. Some good writers have given up this last position, but without sufficient reason. There is in the soul a consciousness of existing as well as of acting, of being as well as behaving. This consciousness of self as being and acting is infallible in its instruction, that something is — that we ourselves are, and have faculties and powers, convictions and feelings, intelligence, emotions and passions, observation and experience. In no other way could knowledge be more infallible, or be possible independent of it ; and it is worse than idle to call in question the universal and necessary convictions of humanity on this point.

The senses, too, are sure sources and media of instruction ; and we distinguish the "me" from the " not me." The eye, the ear, the touch, the taste, the smell, all are channels of knowledge to us from an external world, and methods of our access to it and communion with it. Only by these and like ways could we be put in communication with material objects, and become cognizant of the universe around us. And this linking of the " me " to the " not me " of external nature is a wonderful economy, yet fully authenticated.