The Christian's guide and guardian...

Front matter

<g^y. XL " LSI

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UNITED STATES OF AMERICA.

Table Of Contents

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Introduction; General principles: the ground-work of all human ixauiRY: references, illustrations.

i'rrfutory remarks: Characteristicks of the subject^ modes and means of adaptation.

Introduction

In this eventful era of the world— an era productive of great and rapid changes, inventions and improvements, in which "many run to and fro, and knowledge is increased;" in such an era, it must be obvious, that no important step should be taken, without the greatest circumspection; and as, among the multiplicity of objects presented to the public consideration, books, in their multifarious forms, and almost endless yariety, and in great profusion, are continually teeming from the press; it is certainly most reasonable, and what prudence demands and requires, to pause at the threshhold of whatever is nevj and claims special attention . What are its claims? Does it, indeed, deserve and require spe-

* The reader is referred to appendix A and B, as illustrative of the general principles laid down\ and which should, therefore, be read in connexion with the introduction. He is also particularly requested to view the work, as much as possible, in the due connexion of its parts. This request is induced by the writer, from a regard to, and frequent review of the complex character of the work.

See also, "the one point," appendix C.

12 INTRODFCTION.

cial attention? "The world is,*' proverbially speaking, "full of books." How important, then, to make a good selection! To throw away money which might be well appropriated, is highly culpable; but to throw away or misemploy time — which is "all price beyond" — is more than culpable, in the absolute sense of the expression — it wants a xame!

What, then, is the character of the work, now, for the first time, presented to the public tribunal? It it not, doubtless, the province of the author, to say more than he has already advanced, as an anticipated reply to this important question: and to say less might be justly deemed unsatisfactory. But if it were necessary or proper, ^and he leaves it to the public to decide,) to say anything more, he would then say, that he would "not write one line, which, dying, he could wish to blot." He proceeds, therefore, to unfold to the reader, the order and outlines of his subject.

That there are fixed and immutable principles, alike adapted to the private, social and public relations of families, neighborhoods and nations, to the human family, should not admit of doubt for a moment. Our all-wise and beneficent Creator "has not left himself without witness;" has not been unmindful, is not and cannot be unmindful of

INTRODUCTION. IS

whatever relates to the temporal, spiritual and eternal welfare of his creatures. The relation implies so much: Creator — creatures. " For in him we live, and move, and have our being." It follows, therefore, that there is adequate provision for all the legitimate wants, for whatever is necessary and proper, for the mental and moral character and capacity of every human being. Here, then, we have a firm foundation! And by a parity of reason, whatever is not built upon this foundation is delusive, false or self-deceptive, and may be aptly compared to the " house built upon the sand," and the materials to • : wood, hay and stubble." But it may be asked, "how can you prove that there are fixed and immutable principles?" We would answer this question by another, "how do you know that it is light when the sun shines upon you? Or, how do you know that it is dark when you cannot see any object? Is not either self-evident? and does not that, whatever it may be, which is self-evident, necessarily imply a fixed and immutabe principle? and the entire routine of self-evident truths, necessarily imply fixed and immutable principles? This is evidently incontrovertable. And does it not follow, that to diverge from this position — to go beyond this boundary, is to go, at once, to a certain degree at least, into the regions pf seep-

14 INTROBUfTIOH,

ficiim^ There does not appear to be an/ alternative,

Hence, we infer that vo definition can m*ke a self-evident principle morb obvious than it is already ! It may or may not be defined, in cither case it is the same, incontrovertible ! And it is no less evident, that our not being able to comprehend the nature, essence and property of light, xyr whatever is implied or involved in any other self-evident principle, should not be considered as a reason, (as it would certainly be contrary to reason,) for not believing it. And upon this ground

We proceed in ALL THE DEPARTMENTS OF SCIENCE 1 .

Should we not, therefore, proceed upon the same ground, bearing in mind the natural and necessary difference between different things; where subjects of the highest order are presented to our consideration. * 'Come now, and let us reason together, saith *he Lord." And it would appear, that it is no less important, as it has been often and justly remarked, that we should be careful to distinguish between what is beyond our reason, and what is contrary to our reason! Our all-wise Creator does not require us to make an unwise choice.*

The "God of truth" does not, cannot require

• See appendix A.

INTRODUCTION, 15

us to believe a lie. And if we do not believe from the light of evidence and conviction, how can we be influenced as rational creatures? A different or opposite course would be irrational in every point of view and in every sense of the expression. Hence we infer, that there is the same reason for our assent to subjects of the highest order, not implying anything contrary to our reason, that there is for our assent to the principles of any science which we cannot comprehend, but which is attested by facts which we cannot reasonably deny, when the evidence for the same, in kind and degree, is alike unexceptionable.

Having taken what appears to us to be a clear and satisfactory view of what we conceive we have reasonably termed tixed and immutable principles; we shall proceed, without further delay, to consider the greatest of all subjects that can be presented to the human mind— THE CHRISTIAN RELIGION!

This all-important subject, we shall endeavor to view in the two-fold light of reason and revelation, in humble and prayerful dependence upon the " Father of lights, with whom is no variableness, neither shadow of turning." Religion is termed, in the sacred volume, our reasonable serviced and, therefore, the Author of our holy religion re-

16 INTRODUCTION.

quires a reasonable belief. And if we do not thus believe, "surely we shall not be established/" But what are we required to believe ? We return to the principles we have laid down, and reply, that we are not required to believe any thing contrary to our reason! But the question again recurs, or we are led to inquire: "what, then, are we required to believe?" We now reply, having as we trust, prepared the way, that we are to believe — that we are required to believe the revelation of God to us, because it was confirmed and attested by signs and miracles, and the fulfilment of prophecies — by internal and external evidences — by evidences more varied and numerous than the evidences of the genuineness and authenticity of any ancient or modern history — by evidences furnished by both sacred and profane writers, and by friends and enemies! And can we resist such an over-whelming torrent — such an array of evidences — from so many sources — all founded upon those principles which are adapted to our rational comprehension, and capacity for forming a judgment upon the subject presented to our consideration? If so, surely we should not believe, though one were to rise from the dead!

But it is not our intention, in this place, nor does it comport with the limits of a work, which is intended, in so many divisions — to be mullum inparvo

INTRODUCTION. 17

^-to go beyond the principles and outlines of a brief, but necessary introduction to our subject. * To exhibit correct principles, and lay a firm foundation, should be, and doubtless will be the aim of every "wise master-builder." The best way — the only proper way to the heart, is, most assuredly, through the AVENUE OF THE UNDERSTAN- DING!!

* See chapter 5th.

*(■ To those of our readers who may not have more than very briefly studied the evidences of the Christian religion, we would earnestly recommend Dr. Chalmers* Astronomical 'Discourses, and the article "Christianity," by the same author, in the "New Edinburg Encylopedia;" "Evidences of the Christian Religion/' by Dr. Alexander, and Bishop Mcllvaine's lectures on the same subject.

PREFATORY REMARKS.

1st. The nature and character of the "Christian's Guide and Guardian," will be more and more clearly developed in the due prosecution of the subject.

2d. In this age of the world, it would appear, that something more is wanting than what is implied in any treatice upon the peculiar exercises of a Chris* tian! An active Christian has much to meet — to hear— to conflict with— from WITHOUT— FROM VARIOUS SOURCES! For all of which he should be prepared — should be furnished, from a knowledge of the world — from Ihe armory of reason — from the rich and inexhaustable treasury of revela-^ tion! This is, emphatically, THE AGE OF AC- TION!— not of QUIESCENCE! Every Christian has something to do — has much to do! But he need not go from one extreme to another! He need not neglect the closet — the Holy Bible — the family altar! because he must be actively and perseveringly engaged in every good word and work.

3d. In the connexion of sentences, paragraphs, &.c. it has been deemed prudential to exchange one word for another, or the present tense for the past Bl

30 PREFATORY^ REMARKS.

&c. without riolating the sense, as a means of adaptation to that numerous class of readers who have not enjoyeeT early advantages, and whose means* for improvement are comparatively circumscribed.

4th. As some parts are more argumentative and critical than others, that all may have "their portion ©f meat in due season;" so the humble Christian and sincere penitent, are more particularly directed to the 1st, 2d, 4th, 8th and following chapters, which are chiefly of an experimental and practical character. It is hoped, however, that the whole may be perused to advantage by every class of readers.

Carlisle, August 16tb> 1833.

THE

CHRISTIANS ©UIDE AND GUARDIAN.

Chapter I. The Christian's Guide

** Who will show us any good V 9 is the languag® of "many" " Lord, lift thou up the light of thy countenance upon us," is the language of comparatively few. A most lamentable fact! So many throng the downward road — so many "follow the multitude to doevil"--so many are eagerly pursuing ideal pleasures, misnamed honors, and riches that perish in the using!

4 'Thus airy pleasure dances in our eyes,

And paints false images in fair disguise!

To allure our souls, till, just within its armi, —

The pleasure flies, and all its painted charms 1 . —

Flees quick away from the pursuing sight —

Till lost in shades, and mingled with the night."

But wh« is the Christian's Guide? To whom shall the Christian look — mall things — at all times — in all places — whether young, or middle-aged, or in the declivity of life? To whom shall he look? To the "God and Father of our Lord Jesus Christ" — to his "Heavenly Father 1 * — to whom he comes as "to a faithful Creator," preserver, promiser and giver of all good! And what is his language? "I will look to the Lord — to the God of my salvation. My God will hear me." Thou art "my Lord and my God" — "the guide of my youth" — "the lifter up of my head" — "the strength of my heart, and my portion forever!"

And what is the response? "The Lord's portion is his people." How "happy," then, "are the people who are in such a case;" yea, how " happy are the people, whose God is the Lord!" And the Christian may, indeed, encourage himself in the Lord his God.

" Then let my soul march boldly on — Press forward to the heavenly gate!"

"Press forward," and not, like Lot's wife, look behind! — press forward — "press towards the mark, for the prize of his high calling, of God in Christ Jesus."

But a very important question is now presented for our consideration: How will the Lord guide thb Chbistian?

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"How shall a young* immortal learn — «• This great — this infinite concern — Who my Almighty maker is, And what the way this God to please ?"

And here we are not left to conjecture: the Lord will guide his people* by his Holy Spirit: the Spirit of truth will guide then into all truth. "Thou shalt guide me with thy counsel," is the language of one who was himself divinely taught; and he,, therefore, prayed for instruction: "Cause me to know the way wherein I should walk; for I lift up my soul unto thee."' And the Lord did cause him to know the way in which he should walk.. Hi& word became a lamp unto his feet, and a light unto his path." So, therefore, should every Christian^ pray— ^p ray for the teaching of the Holy Spirit—* pray, in the language of the Psalmist, "Open thou mine eyes, that I may behold wonderous things out of thy law." And "the law of the Lord"— - the re* vektion of God toman — "is perfect — converting the soul: the testimony of the Lord is sure, making* wise the simple." Hence the Psalmist loved the law of the Lord: "O how I love thy law! — it is my meditation all the day." And he could testify: "Thou, through thy commandments, hast made me wiser than [mine enemies: for they are ever with me. I have more understanding than all my teachers: for thy testimonies are my meditation." Hence B3

Christian's are referred "to the law and to the testimony;" for "if they," if their teachers, "speak not according to that word, it is because there is no light in them." For "the entrance of thy words," says the Psalmist, "giveth light} it giveth understanding to the simple."

"The Spirit breaths upon the word, And brings the truth to sights- Precepts and promises afford A sanctifying light."

How different from all other teaching* Hence the language of the beloved apostle, addressed to the primitive Christians: "ye have an unction from the Holy One, and ye know all things " They knew all things that it was necessary for them to know.* And again: "the anointing which ye have received of him, abideth in you, and ye need not that any man teach you: but as the same anointing teacheth you of all things, and is truth, and is no lie; and even as it hath taught you, ye shall abide in him. " Here, then, we have, beyond the possibility of a truly rational or scriptural doubt, a sube, safe, tjn.

ERUIFG GUIDE.

Christian! — will you not — do you not daily read the sacred scriptures, in humble and prayerful dependance upon Divine teaching? Oh! will you

* See the introduction.

not pray; "Teach me to bo to* will; for thou art *rr Gon: thy Spirit is good; lead me into the land of uprightness?" And can you say with the poet:

"When quiet in my house I sit, Thy book be my companion still: My joy, thy sayings to repeat, Talk o'er the records of thy will: And search the oracles divine, — Till evWy heart-felt word be urine?"

If so, thou shalt experience, and continue to experience, (dost thou not experience?) the fulfilment of the "Divine promise, "if any man will do my will, he shall know of the doctrine" — shall "know the truth" — the whole truth "as it is in Jesus." "He is the Lord thy God, who teachelh thee to profit — who leadeth thee by the way which thou shouldest go — leadeth thee into green pastures, and beside the still waters of comfort." And dost thou not perceive the intimate connection between a knowledge of "the truth which is according to godliness," which must be received in the light and love of it, and must be believed with all the heart; dost thou not perceive the intimate connection between this all-important truth, and the declaration of the Lord Jesus, "he that loveth me keepeth my commandments," and "if ye love me" — -profess to believe in me — to love me — "keep my commandments.'' And wilt thou not, then, look to him — look to him con-

e4 tinually for the light of life — of spiritual, divine and eternal life? And is it not the language of thy heart:

"Guide me, O thou great Jehovah, Pilgrim through this barren land?"

And wilt thou not receive with the most ardent gratitude:

"The sacred treasures of his grace, Transmitted through his word!"

This is the "more sure word of prophecy, whercunto ye do well to take heed, as unto a light that shineth in a dark place, until the day dawn, and the day-star arise in your hearts. " To this inestimable treasury, this sacred repository of the will and word of God, you are always referred. Look at the highly favored apostles of your Lord and Master, Peter, James and John, look at them while standing on the holy mount — while beholding the manifestation of his glory — while hearing the voice from heaven proclaim: "this is my beloved Son, in whom I am well pleased. " And to what does the inspired writer direct our attention ? He had not followed cunningly devised fables; he was an eye-witness of the majesty of the Lord Jesus, when he "received from God the Father, honor and glory ;" and he heard the voice that came to him from the "excellent glory:" he was both an eye and ear-witness.

But to what docs lie direct oui* attention } After all that he had heard and seen, he turned to the divine wrnl, and directs our -attention to it> as the more sure word of prophecy, to which we do well to take heed. Let us, then, follow his direction, believing that "whatsoever things were written aforetime,*' by holy men, inspired by God, "were written for our learning, that we, through patience and comfort of the scriptures, might have hope.** For "all scripture is given by inspiration of God; and is profitable for doctrine, for reproof, for correction, for instruction in righteousness: that the man of God may be be perfect, thoroughly furnished unto all good works, <s

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Chapter II, The Christian's Guardian

« Behold* he that keepeth Israel shall neither slumber nor sleep. " Ps. 121, 4.

i( I am with thee to deliver thee, saith the Lord.'* Jer. 1, 19.

€ * Alas, what hourly dangers rise! What snares beset my way. 1 To heaven, O, let me lift my eyes, And hourly watch and pray."

In our progress through this world, we unques-. tionablyjneed a guide, who is able to guard/ The smiling infant, when danger approaches, uncon-i sciously turns to its nurse or parent. In imminent danger of any hind, the weak look to the strong for protection. The richly freighted merchant-man* in time of war, keeps near to a national convoy! And the most heaven-daring sinner, when tempest-tossed upon the ocean, or in danger of falling from a precipice, and of being suddenly precipitated into the eternal world — turns pale, and all his courage fails him! He knows — he feels that it is an awful thing for him to die!

CIXIUSTIA2? T S GUARDIAN 29

"Death! 'tis a melancholy day— To those that have no God, When the poor soul is forced away — To seek her last abode.'

Bv*t to whom will he then look for protection! *

* * * Such scenes have been often witnessed, am] have often occasioned weeping 1 , mourning, lamentation and wo! And what gloomy anticipa*

" Men may live fools— I>ut fools they cannot die!*

But we turn to the Christian, the truly noblest s?\ le of man. And to whom shall he look for protection? "The eternal God is thy refuge, and underneath thee are the everlasting arms.'

"Dj:ar refuge of my weary soul, On thee, when sorrows rise — On thee, when waves of trouble roll, My fainting hope relies.'

t>n thee I cast my burden — to thee I come for safety

— on thee I can always rely!

"Be thou my guard — be thou my wayP The one must be always connected with the other/ What would the way be without the guard? 'But Judahfs lion guards the way, And guides \\\z strangers home.* so

There is a most happy union , reader, in whatever regards the Divine economy in the redemption of fallen man! ' He is the rock, his work is perfect; for all his ways are judgment; a God of truth and without iniquity, just and right is he.' And he Christian is tut guardian! What a 'privilege I Words cannot convey an adequate idea of it to the mind! And as he is the Lord thy God — and thy way— thy guide — thy guardian — wilt thou not commit and commend thyself to him — pray to him — honor birr* — trust in him — love him supremely, and praise him for all that he has done for thee, and depend wpon him for all that he is willing to do for tliee — m all things — at all times, and in all places? LooJfe backwards/

'Backwards with humble shame we lock, On our original;

How was our nature dashed and broke, In our first father's fair!'

Look at thy present conditio?!/ Art thou not *.& brand plucked from the burning?' What, then, is the language of thy heart? Does it not bound and glow with ardent gratitude? And dost thou no longer live to thyself, but to him who descended from his Father's glory, and took upon him thy nature, and lived and died for thee? Surely thou canst not be insensible to such 'unexampled love" — 'such matchless guace!' How, then, art thou em* christian's guardian, 31

ployed? Dost thou grovel amid tho things of tim® and sense ? Or canst thou say from thy hearfc

*0 tell me no more of this world's rain stored The time for such trifles with me now is o'er.*

Now look forward! What dost thou behold? A crown of .glory that fadeth not away — a house not made with hands, eternal in the heavens! And art thou dispirited^ feeble-minded, discouraged on account of the way ? Hast thou forgotten the rock of ages — the rock of thy salvation? Pause — reflect! Did Christians ever * trust in God, and were confounded?' No — impossible! 'He that believeth on him shall not be confounded.' And the evangelical prophet declares, ' Thou wilt keep him m perfect peace, whose mind is stayed on thee, 9 Why? 'Because he trusteth in thee.' And, therefore, 'Trust ye in the Lord forever: for in the Lord Jehovah is everlasting strength.' 'Why sayest thou, O Jacob, and speakest, O Israel, my way is hid from the Lord, and my judgment is passed over from my God? Hast thou not known — hast thou not heard, that the everlasting God, the Lord, the Creator of the ends of the earth, fainteth not, neither is weary ? There is no searching of his understanding. He giveth power to the faint; and t9 them that have he might he increaseth strength* Even the youth shall faint and be weary, and the young man shall utterly fall: but they that wait on

32 christian's guardian.

i the Lord shall remew their strength; they shall mount up with wings as eagles; they shall run and not be weary, and they shall walk and not faint. << Hence the Christian should 'thank God and take courage;* and say, in the face of opposition, ' Rejoice not against me, O mine enemy: when I fall, I shall rise; when I sit in darkness, the Lord shall be a light unto me. 4 'The Lord God is a sun and shield,' (alight and a defence,) 'and he will give grace and glory : and no good thing will he withhold from them that walk uprightly.*

Chapter III. — S E C T I N I. A Concise View Of The Evidences Of The Christian Religion

Examine the records of the world: Search for truth, as miners search for hidded treasures, She will well repay thy toil!

And therefore,

* Search the scriptures. 5 — John v. 39.

'Through reason's rounds alone thy faith can die/ — Dr. Young.

The wisest of men compared the path of the just to the shining light? — by way of emphasis and distinction — all light! as contradistinguished from all darkness! And we cannot conceive of a more striking contrast. So the apostle Paul, in his epistle to the Ephesians, says to them, 'Ye were some time dahkness ; but now are ye light in the Lord: walk as children of the light.* And what follows? It increaseth more and more unto the perfect day. Hence Christians are said to 'go from strength to strength, till they appear before God in

Zion/ But we have a fearful contrast before us! The wise man also says, 'the way of the wicked is as darkness!' And what follows? ' They know not at what they stumble.' The reason is evident, 'darkness hath blinded their eyes.' In the former case, we have a correct view of spiritual light! In the latter, of spiritual darkness! And the light itself oy its Autfior — the source of spiritual light — claims our utmost attention! What does he say to us? 'I am the light of the world! And in this divine light we should walk! The Saviour has gone before us; but he presents his own light to us! and he invites us to come unto him — to follow him! And what has he held out to us as an inducement — what has he promised to us? 'He that followeth me shall not walk in darkness t but shall have the light of life. 9 But what if we do not follow him? We shall walk in darkness! — We shall stumble! And as the Lord Jesus is the spiritual light of the world \ so satan is represented as the spiritual darkness of 'the world that Ikih in wickedness! 9 He 'hath blinded the minds of them that believe iwf — of them that do not follow the Lord Jesus and walk in his light!' Hence they are said to be led captive by him at his will, as a blind man is led by another. And hence they are his slaves and followers — the bond-slaves of sin and satan! He is their god and father.* Dreadful * See Johnvui. 12. Uohn iii. 10. Heb. vi. 7, & union! — Horrible coalition/ And this is thy condition, reader, if thou dost not believe on the Lord Jesus Christ — if thou art not his follower, and dost not walk in his light!

For the light before us — the light of revelation-*- the light of spiritual life — the Lord Jesus Christ — graciously shines upon this dark world, and our reasoning upon this light is natural, connected and conclusive. Our inference, therefore, is inevitable! We are either the l children of God, by faith in Jesus Christ, 9 and 'walk in the light as he is in the light, and have Christian fellowship with each other; 5 or most appalling contrast! — we are the children of the wicked one! and are Hed captive by him, 9 and are enveloped in darkness! Have we, then, any reason to be surprised at the darkness of infidelity? Surprised!. How can we be surprised? Have we faith in God, and faith in the Saviour? Let us then again look at the most dreadful contrast! Belief! — connected with light — life — liberty! — Unbelief! — connected with darkness — deathbondage! And surely we need not again inquire, is it reasonable to believe? For with the immensity of light before us! We believe that it is irrational to disbelieve! And therefore, 'he that believeth not shall be damned'— <he that believeth not is condemned already, 5 and 'the wrath of God abidettv on^him. * And again, 'he that believeth'—

'he that hath received his testimony, hath set to Ms seal that God is true/ but 'he that believeth not God,' (with all this flood of evidence before him,) 'hath made him a liar. ' Made the God of truth a liar! What, then, can be expected? What can the enemy of God expect? And as 'God is light, and in him is no darkness atalP; and as Jesus Christ his well-beloved Son, is the 'brightness of his glory and express image of his person/ and as 'the light of the knowledge of the glory of God shines upon believers in the face of Jesus Christ.* So it follows beyond the possibility of any rational doubt, and to the absolute preclusion of every rational misapprehension, that 'whosoever denieth the Son, the same hath not the Father — hath not an interest in the love of the Father: (but that he that acknowledged the Son, hath the Father also.) And again, 'who is a liar,' (with all this light of reason and revelation beaming before him,) 'but he that denieth that Jesus is the Christ? He is anti-Christy that denieth (that disbelieveth) the Father and the Son. The one is connected with the other. It follows, that it is an awful thing to be an irrational unbeliever? For he is, as we have seen, in the light of reason and revelation, 'condemned already, and the wrath of God abideth on him!'