eee | bdo othe sia ties, see * asi aka SING. 84) ca Tila ri eR par vee 4 aaa a. JG ae = 7 ! i ae Fee é ie AS mth (sea Pit aol adh: vf iy? é a ee OAT aes Bi "Oe =o, i ae et Avg cen ce acd ven ec eee 473 Immortality of the Human Soul—The Doctrine Estab- FE} 10216 RECO Eran emer, OTR matt RN tire ide Poi AM MLL acre 8 485 The Resurrection of the Human Body................ 496 The General Judgment) om 4... ur coe teh el cee cee 507 Future Punishment: of the, Wicked...) 72.0 eee eee 519 Future Happiness of the Righteous. ...........eeceee- 5a PART II.—EVIDENCES OF CHRISTIANITY. BOOK I.—PREPARATORY EVIDENCE, Introduction—I mportance of the Subject, and Method OL Tn Vestiwa tiOl pees ed soe pete het ee ee 545 Revelation Necessary to the Knowledge and Worship of CHOU Rete Risate tera e caetets, «| MEG es a ee ee 549 Revelation Necessary to Teach the Origin, Duty, and Destiny! ole lanss. vert ssa. + Os. sale sain ee ee 556 Ve The Character of Evidence Proper on the Subject of Revelation—Connection between the Christian Reli- gioniaad the Bible te. <). ./. . < cm ys phe eee ee 565 Antiquity ofthe Scriptures. .... 3 uss oe ee ee 568 CONTENTS CHAPTER VI. Authority of the Scriptures—Genuineness and Authen- ticity of the Old Testament. 06 om W054 gee te VII. Authority of the Scriptures—Genuineness and Authen- ticity of the New Testament...........-.---+20+++- VIII. Authority of the Scriptures—Inspiration of the Sacred Writers—The Sense in Which It Should Be Understood. BOOK II.—DIRECT EVIDENCE—EXTERNAL. 1X. Miracles—Definition Considered. ..........-.+-- )++++> X. Miracles—Hume’s Argument. .........----eeeeee eee: XI. Miracles—The Character of Their Testmiony.......... XII, Miracles of the Old Testament... ......5 2-6-0 s5+0e004: XIII. Miracles of the New Testament...........-..---++05: XIV. The Prophecies of Scripture in Relation to the Jews.... XV. Prophecies in Relation to Nineveh, Babylon, and Tyre.. XVI. Prophecies in Relation to Messiah..........+++-+-+++5 XVII. The Success, of Christianity... 62... 66.0 eee eect tees BOOK III.—DIRECT EVIDENCE—INTERNAL. XVIII. Harmony of the Dispensations—General Consistency of the Bible—Its Analogy with Nature..............-- XIX. Origin of the Bible—Life of Christ—Style of the Sacred Writers—Adaptation of Doctrines to the Character and (Condition Off Mant ye seer ete ee = a olor XX. Experimental Evidences—Considered in Reference to Men in General and to Christians in Particular....... PART III.—THE MORALS OF CHRISTIANITY. BOOK I.—INTRODUCTORY PRINCIPLES. I. Connection between Moral Philosophy and Divine Reve- lation—The Manner in Which Morals Are Taught in PHASER ILLES te ee as) sins fe nasttre at a ose enone pin tonsens ts II. Philosophical Theses Exhibited—The Nature of Rectitude —The Ground of Moral Obligation. ...........--++. BOOK II.—OUR DUTY TO GOD. A ooliove od Ne Pear Ol COC entire palsies mp ofereie ties i> Se enre IV. Prayer—Its Nature and Propriety.......---+++++ss5+5 V. Prayer—Scripture View—Different Kinds of Prayer... . VI. Prayer—Form of Public Widtelilpirened see 0 > ee ees oe VII. The Sabbath—Its Origin and Perpetuity...........-.: VIII. The Sabbath—Its Change from the Seventh to the First Day. of the; Week ce. mesa epee malta Bears a 1X. The Christian Sabbath—lIts Observance..........+++-- Vv PAGE Shs: 585 691 708 719 744 vi CONTENTS BOOK III.—OUR DUTY TO OUR NEIGHBOR, CHAPTER PAGE X. Its General Principles Considered.................-.-. 815 XI. Application of the Law to Special Cases and Conditions— Husbands and Wives... |... ua. cle ee ee ree ees 825 XII. Application of the Law to Special Cases and Conditions— Parents and Children 2%... 0% 02 oo cee eee omen 831 XIII. Application of the Law to Special Cases and Conditions— Rulers and Subjects. ¢2... 1 2... -. Gataie ae ee eee 841 XIV. Christian Consecration. 2.22. Fon -2 <. oe eee ee 848 PART IV.—THE INSTITUTIONS OF CHRISTIANITY. BOOK 1.—-THE CHRISTIAN CHURCH—ITS ORGANIZATION, GOVERNMENT, AND POLITY. IntroductOry ..n.5.' «<< <:cge = eisimiejels 0p merege y-ray elon an en 857 1. Foundation Principles Examined. .............-+.+.-- 860 Il: The Apostoli¢ Office. 207. 2... oer ee 866 [ll.. Form.of Church: Government. 22. 22. ie ei eee $73 {V. Form of Church Government—Scripture Testimony— The-Old :Testament ».\0 5 22.0) ae ace 878 V. Form of Church Government—Scripture Testimony— TheiNew Testament: 4 >. o.c0-.st-l epee ieee ene tenets 883 VI. The Highest Governmental Authority—Originally Vested in the Apostlesy: c.%,./2 ) +): #8) 46 eee pre ee ee 887 VII. The Governmental Authority—Deposited in the Or- dained Eldership . <4... ....ah sam 23 ia) Sore eee 895 VIL. The Ministry—Different Orders—Ordination of the Ministry—Its Connection with the Churches......... 904 1X. The Claims of Independency Examined.............-. 914 X. Written Creeds, Disciplines, and Confessions of Faith... 922 BOOK II.—THE CHRISTIAN SACRAMENTS. XI. The Number and Nature of the Sacraments. .......... 937 XII. Christian Baptism—Its Nature, Obligation, Design, and Efficacy. «ost ele pone: aden poet Rig nie, ale, Pw oe ee 940 XIII. Christian Baptism—Its Subjects. ..........-.---++.-. 953 XIV. Christian Baptism—lIts Mode..........------++--++-- 975 XV. The Lord’s Supper—Its Origin and Nature............ 994 XVI. The Lord’s Supper—The Right to Partake of It Con- Silered ein ek eri AS Ee Se ae Ce ee eed 999 XVII. Objections to Free Communion Answered. .....-.--.-. 1005 PREFACE Tue former treatise by the author, styled ‘‘Elements of Divinity,” related exclusively to the doctrines of Christianity. When that work was published, it was his purpose, at no distant day, to prepare a second volume, embracing the evidences, the morals, and the institutions of Christianity, comprising in the two volumes a complete system of Bible theology. Since the issue of the first volume much of his time and labor have been devoted to such research and investigation as he deemed important to the better accomplishment of his original purpose. As he progressed in the work, he became convinced that for the perfecting of his plan it would be necessary to revise and enlarge the first volume, not only by further elaborating many portions of it, but by adding thereto eight or ten chapters of new matter. The first part of the work now offered the public comprises the matter contained in the ‘‘Elements of Divinity,” in a revised, improved, and more elaborated and systematic form, together with eight or ten chapters entirely new, on topics merely glanced at in the former volume. The second, third, and fourth embrace the evidences, morals, and institutions of Christianity—topics entirely omitted in the former work. The more natural order in the presentation of the great themes embraced in this work would have required the evi- dences of Christianity to occupy a position at the commence- ment. But as the great staple doctrines of Christianity are more important in their nature and less intricate and perplexing to most Christians, as well as more essential to the young minister in the beginning of his labors, it was deemed the better plan, in view of utility, to.devote Part I to the doctrines, re- serving to Part II the evidences of Christianity. The object of the author in this work is not the production of a more orthodox, critical, learned, or elaborate treatise on theology than any with which the Church has already been blessed, but one better adapted to popular use in the present day. The theological writings of Stackhouse, Pearson, Dwight, John Dick, George Hill, Richard Watson, and others that might (1) 2 PREFACE be named, have been extensively used and are a rich legacy which we trust will never cease to be appreciated by the Church. But while these noble preductions are learned and elaborate and are, doubtless, destined to an immortality of fame and use- fulness, it must be admitted that there is a felt want of the present day which they do not, they cannot, meet. All good judges have pronounced the “‘Institutes’’ of Watson a masterly production, admitting it to be the best presentation and defense of Christian doctrine, in its Evangelico-Arminian type, ever exhibited to the religious public. It is too noble a monument to the genius, theological learning, and logical acumen of that ablest divine of his age for the fear to be enter- tained that it will ever cease to be appreciated. It will always continue to be read and studied with care by the intelligent lovers of Wesleyan theology, whether ministers or laymen. But it is well known that there is now an important demand of Methodism in this country which ‘‘Watson’s Institutes” are not calculated to meet. It is impossible that a work written in England, near half a century ago, can be fully adapted to the state of religious controversy in the United States at the present crisis. , Since the great works on theology of which we have made mention were written, the status of theological belief and the base of religious polemics have been materially changed. Calvinism, one system of theological opinion which was so critically examined and so ably refuted in the ‘‘Institutes”’ of Mr. Watson, has undergone, in this country especially, a great modification, both as to the form in which it is set forth and the method in which it is defended by its adherents. To meet this new state of things, a more modern work is needed, and one prepared with an eye to the controversy which has been so rife betwee1. Calvinistic divines of the New and Old School type. Besides, during the last thirty or forty years, not only has great advancement been made in science, but some startling and radical theories, connected with both philosophy and religion, have been zealously paraded. The insidious guise in which some of these heterodox principles are often presented renders them but too imposing to communities not well in- structed in theological doctrines. The ‘Institutes’? of Mr. Watson were written without reference or applicability to these PREFACE 3 pernicious phases of error and, of course, do not furnish the proper antidote to the evil. In the work now presented, the modern phases of Calvinism, as developed in the United States —the distinctive doctrines of that denomination termed Campbellites, or Reformers—together with the infidel principles of modern German Rationalism, have been specially considered. The important desideratum which it is the object of the author to supply is a textbook of Wesleyan Arminian theology, no less solid, thorough, comprehensive, and critically accurate than any of those referred to, and yet beter adapted to popular use—a work more systematic and concise in-form, more simple and perspicuous in style, and less interlarded with antiquated terms and the technicalities of the school men—a work whose striking characteristic shall be theology made easy; which, in style and method, shall not only be pleasing and easy to young persons, private Christians, and theological students, but adapted to ministers of all grades. Such are the characteristics of the work which it has been the author’s aim, to the best of his ability, to produce. While in all the various branches pertaining to mere physical and intellectual science the master minds of the age have gone forth in active and energetic search of improved methods of rendering those studies pleasing and easy, it is remarkable that in theology, the greatest and most important of all sciences, SO little effort has been made in this direction. The science of divinity is a sublime system of positive truth and should be set forth in an easy, natural, and connected form; and, like gram- mar, astronomy, chemistry, or any other science, it should be presented in consecutive chapters; and, for the convenience of study and examination, should have appropriate questions appended to each chapter. The author takes pleasure in recording his thankfulness to God and to the Church for the encouraging notices and kind reception with which his former work has been favored. In presenting the present more elaborate work, though it has cost him much more labor and research than the former and may possess more intrinsic merit, yet such is the character of some of the topics discussed that he cannot reasonably expect it to receive an equal degree of unqualified approval and com- mendation. On the doctrines of Christianity there is a remarka- 4 PREFACE ble unity of faith among ministers and members throughout all the connections and modifications of Methodism. But in reference to the institutions of Christianity, embracing the government and polity of the Church, there is less harmony of sentiment. Hence, as this subject, in its various and important aspects, is discussed in the work now issued, it is impossible, whatever may be its character, that it should escape criticism, animadversion, or even opposition, from certain quarters. Leaving an intelligent and indulgent public to decide how far he has succeeded in accomplishing his object as herein specified, he submits this work for their examination, praying that all who may favor it with a perusal may be guided into the knowledge of all saving truth through Jesus Christ, to whom, with the Father and the Holy Spirit, be honor and glory forever and ever. Amen! T. N. RALSTON. INTRODUCTION A CONTINUED demand for Ralston’s ‘‘ Elements of Divinity”’ indicates the unusual value of the work and reveals a wholesome desire upon the part of preachers to engage in a serious study of those exalted themes that have exercised the most earnest minds of all generations. While there is an occasional reaction against theology, produced by weariness through excessive speculation and protracted occupation with problems hitherto insoluble, men cannot long desist from the taxing and fascinat- ing consideration of questions pertaining to ultimate reality. The proper study of mankind is God, and the Christian preacher owes it to himself and to his congregation to saturate his mind with the truths of the Bible and to seek the aid of theologians in putting those truths in systematic form. No amount of fervor or practical endeavor can make amends for mental dearth and laziness. Ralston’s volume is a classic in Methodist theology. It occupies a high place among the Arminian works which jarred the Calvinistic theology to its foundations. The author ob- tained immediate recognition, and soon after its appearance his book was placed in the course of study for undergraduate preachers. It was not his purpose to produce a substitute for Watson’s ‘‘Institutes,’”” which he regarded as the most valuable and exhaustive treatise that had been written from the Arminian point of view, but rather to treat the subject in popular style and to deal with it in the light of conditions that had arisen in America. While his work is no less systematic and comprehen- sive than Watson’s, it is briefer and less technical, and his some- what eloquent and imaginative style of writing relieves the tedium of severe reasoning. His departure from the studied plainness of Watson and Wesley is not unpleasing to those who look for literary graces as well as solid material. A glance through any history of doctrine will show that theology is a progressive science. Ralston found that a half century had brought changes which made it necessary to sup- (5) 6 INTRODUCTION plement the great work of Watson with a fresh statement of systematic theology, and the reader of this volume will not be surprised to note that even greater changes have taken place during the half century that has elapsed since it first appeared, and that current theology is further removed in method from the ‘‘Elements”’ than that work was from the “Institutes.” ‘‘Bible Theology”’ meant for Ralston the systematic arrange- ment of the truths of the Bible, established by proof texts taken indiscriminately from Genesis to Revelation without regard to time or setting, while ‘‘ Biblical Theology”’’ in the terminology of theologians now living means a statement of the religious and moral ideas of the Bible as they appear in the various stages of growth from the earliest times to their final development. This work takes no account of Biblical criticism in the present meaning of the term and contains no trace of the method followed by such scholars as Schultz with the Old Testament and Beyschlag with the New. Investigations in archeology, ancient history, anthropology, geology, and other realms have yielded discoveries that call for modification of various statements and conclusions, and it is only fair to the learned author for the reader to keep in mind the fact that more than half a century has elapsed since the book was written. However, the age of the book constitutes a part of its value. All good work in any present must be a continuation of the achievements of the past, and no man who is unwilling to ac- quaint himself with the classic products in theology is capable of making a valuable contribution in that field. Ralston’s ‘‘Elements of Divinity”’ will long remain as the chief exponent of the religious thought of one of the most vital periods in the history of the Methodist Episcopal Church, South, and he who would understand the present and build for the future will find this book a necessary part of his equipment. Moreover, theology progresses more slowly than other sciences, because it deals with the elemental passions, needs, and qualities of human nature, which changes but little through the ages, and with the invisible realities of the spiritual world, and the eternal God, and that revelation which came to a head in Jesus Christ, ‘‘who is the same yesterday, to-day, and forever.” Theology, while INTRODUCTION 7 progressing from age to age, must forever find its norm of truth in the Holy Scriptures, which it undertakes to systematize and expound. This excellent body of divinity, which has nobly served a generation, is again sent forth in the confident hope that it will prove no less serviceable to the sons than to the fathers. GILBERT T. ROWE. ELEMENTS OF DIVINITY. PART I.—DOCTRINES OF CHRISTIANITY. BOOK 1.—DOCTRINES RELATING TO GOD CHAPTER I.- THE EXISTENCE OF GOD. Tue term God is Anglo-Saxon, and in that language it was used, not only to signify the Supreme Being, but also good. By this we learn that, in the apprehension of our ancestors, the Great Supreme was pos- sessed of superlative excellency, so as to warrant the emphatic appella- tion of good. The Hebrew word in the first chapter of Genesis, translated God, is Elohim, a plural noun, which, according to Dr. A. Clarke, the learned have traced to the Arabic root alaha, which means to worship or adore. Hence, it denotes the Supreme Being, the only proper object of religious worship and adoration. The word in Greek is Theos, and in Latin Deus, which in those languages signify the Supreme Divinity, or Ruler of the universe. In the Scriptures, numerous expressive terms are used designating the being of God. He is called— Jehovah—the Self-existent God; Shaddai—the Almighty; Adon— Supporter, Lord, Judge; Rachum—the Merciful Being; E/—the Strong, or Mighty; Elohim—Gods, or Adorable Persons; Elion—the Most High; El-Subaoth—God of hosts; Ehieh—I am, I will be, Inde- pendent; Chanun—the Gracious One; Rab—the Great or Mighty One; Chesed—the Bountiful Being; Erech-Apayim—the Long-suffering Being Emeth—the True One. (9) 10 ELEMENTS OF DIVINITY. [P. i. B.1 As a brief explanation of our general idea of God, we quote from Bishop Pearson, as follows: “The notion of a Deity doth expreasly signify a being or nature of infinite perfection; and the infinite per- fection of a nature or being consisteth in this, that it be absolutely and essentially necessary, an actual being of itself; and potential or causative of all beings besides itself, independent from any other, upon which all things else depend, and by which all things else are governed.” In the language of another: “God is a being, and not any kind of being; but a substance, which is the foundation of other beings. And ‘not only a substance, but perfect. Yet many beings are perfect in their kind, yet limited and finite. But God is absolutely, fully, and every way infinitely perfect; and therefore above spirits, above angels, who are perfect comparatively. God’s infinite perfection includes all the attributes, even the most excellent. It excludes all dependency, bor- rowed existence, composition, corruption, mortality, contingency, igno- rance, unrighteousness, weakness, misery, and all imperfections what- ever. It includes necessity of being, independency, perfect unity, simplicity, immensity, eternity, immoftality; the most perfect life, knowledge, wisdom, integrity, power, glory, bliss—and all these in the highest degree. We cannot pierce into the secrets of this eternal Being. Our reason comprehends but little of him, and when it can proceed no farther, faith comes in, and we believe far more than we can under- stand; and this our belief is not contrary to reason; but reason itself dictates unto us, that we must believe far more of God than it can inform us of.’ (Lawson’s Theo-Politica.) It is a remarkable fact, that the Scriptures nowhere attempt to prove the existence of God; nor do they pretend to teach it as a truth before unknown, by declaring in so many words that God exists; but every- where take it for granted, as a matter already understood and believed. From this fact we may justly infer that the being of God, in the early ages of the world, was so palpably manifest as to be denied or doubted by none. How this radical and important truth originally became sv clearly and forcibly impressed upon man, we need be at no loss to determine, when we reflect on the condition of our first parents, and the intimate relation subsisting between them and their Creator in the gar- den of paradise. 3 In philosophy, it is universally admitted that we derive our knowl- edye of the material and intellectual universe through the mediums of sensation and consciousness; and that the testimony thus presented is af the strongest possible character. That the clear and satisfactery oh. i.) THE EXISTENCE OF GOD. ll knowledge of God, possessed by Adam in paradise, was communicated and confirmed by both these sources of testimony, is fully apparent from the Mosaic history. Man was made “in the image, and after the like- ness, of God.” Consequently, he was capable of immediate intercourse and intimate communion with his Creator. Thus we learn that he “walked and talked with God.” He had familiar access to the divine presence, and, at the same time, must have felt within his pure and unfallen soul a deep consciousness of the divine existence and perfec- tions. Thus it may be seen that his knowledge of God was so direct and forcible, that he could no more doubt upon this subject than he could question his own existence. That a matter so interesting and important as a knowledge of the existence and character of God, should be carefully communicated from father to son, through the successive generations from Adam to Noah, is reasonable to infer. But for the better security of this important object, and that the stream of religious truth, which we have thus seen breaking forth at the fountain, might neither become entirely wasted, nor too much contaminated with error, tributary accessions were, no doubt, derived from the divine communications with Enoch and Noah; so that, after the ungodly race had been swept away by the general deluge, and the ark rested upon Mount Ararat, the patriarch and his family could come forth once more to stand upon the earth, and erect an altar to the true and living God. And thus, from this family, we readily see how the light of tradition might accompany the dispersed tribes, in their devious and extensive wanderings, affording them, at least, a faint glimmering ray of truth, and redeeming them from that gross and stupid ignorance which otherwise might have shrouded in impenetrable darkness every idea of a superior and superintending Power. That “the world by wisdom knew not God,” is a Scripture truth, and whether mere human reason, independent of revelation, could ever have originated the idea, much less ascertained the character, of God, may well be doubted. The wisest of the heathen philosophers have confessed their indebtedness to tradition for their most sublime and important doctrines upon this subject. The most flattering theo- ries of men, with regard to the boasted achievements of human rea- son, in reference to this matter, must be admitted to be founded upon mere hypothesis and conjecture. No philosopher, in any age, has ever pretended to have acquired his first idea of a God by a process of rational investigation; but in every instance where a course of rea soning has been instituted in favor of the being of God, it has been 12 ELEMENTS OF DIVINITY. {P.i 3.4 not to arrive at the knowledge of the fact, as an original truth, but merely to corruborate and confirm a truth previously known and acknowledged. ‘ Could we suppose man to be placed in a situation so wholly destitute of the light of revelation, either from tradition or any other source, as to have no idea of God, it is difficult to conceive how he could ever engage in a course of reasoning to demonstrate the existence of that of which, as yet, he had no idea. Indeed, the clear probability seems to us to be, that thus circumstanced, he would grope upon the earth in the thickest darkness, without advancing a single step toward gaining a knowledge of the being or character of his Creator, till he would lie down in death like “the beasts which perish.” Yet it is clear from the Scriptures that, situated as we are, encircled by the light of revelation in its full blaze, or even as the pagan nations generally are, only favored with the dim light of tradition, we may all look up “through nature’s works to nature’s God ;” and by the exercise of our reasoning faculties, discover in the world around us a numerous array of weighty argu- ments in favor of the existence of the Deity. Arguments in proof of the being of God may be derived from the following sources : I. From the testimony of the nations of the earth. I]. From the testimony of the works of nature. IIT. From the testimony of revelation. I. We argue from the testimony of the nations of the earth. It is a fact well known, and very generally acknowledged, that there is scarce a single nation or people known to the enlightened world, either in the present or any former age, entirely destitute of the knowl- edge of a great Supreme Ruler of the universe. “No age so distant, no country so remote, no people so barbarous, but gives a sufficient tes- timony of this truth. When the Roman eagle flew over most parts of the habitable world, they met with atheism nowhere, but rather by their miscellany deities at Rome, which grew together with their victo- ries, they showed “no nation was without its God. And since the later urt of navigation, improved, hath discovered another part of the world, with which no forme: commerce hath been known, although the customs o! the people be much different, and their manner of religion hold small correspondency with any in these parts of the world professed, yet in this all agree that some religious observances they retain, and a Divinity they acknowledge.” (Pearson on the Creed.) How, we ask, did this knowledge originate? We see nations the most diverse from each other in their history and character, their man- Ch. i.) THE EXISTENCE OF QOD. 18 ners and customs, separated by mountains and oceans, by burning sands or drifting snows, and holding no intercourse with each other for ages, all testifying with united voice their belief in a great superintending Power. How can this harmony of sentiment be accounted for? It is true, we see much diversity in the number and character of the divini- ties adored throughout the heathen world. Some may maintain but one great Supreme, while others swell the number of their gods to thousands, partitioning out the dominion of the universe among the different mem- bers of a numerous family, generally allowing to some one, whether “ Jehovah, Jove, or Lord,” a superiority over all the others. Yet, in all this huge mass of inconsistency, contradiction, and absurdity, as seen in pagan mythology and idolatrous worship, there is a harmony in one point: they all agree that a divinity or divinities preside over the universe. To object to the argument from this source, on account of the errors of paganism, would be as unreasonable as to deny the existence of a true coin, from the fact that it had been extensively counterfeited. The number of counterfeits would only be a proof that a genuine coin existed ; otherwise, how could it have been counterfeited? The number of the false gods in the world presents a presumptive argument in favor of the existence of a true God; otherwise, how can we account for the general prevalence of idolatry? The only rational solution upon this subject is a reference to tradition, and an admission that all nations originally had a common origin; and, previously to their dispersion, were possessed of a system of religious doctrine and worship, which, in their long-continued and extensive wanderings, they have never entirely forgotten. But then we shall still be at a loss to account for the origin of the tradition.. Whence originally came this religious knowledge? —this idea of a God—of a superior and superintending Providence? Admit that God originally made a revelation of himself to man, and the problem is at once solved. But deny this,and we may wander in uncertainty and conjecture forever, Thus we may gather from the testimony furnished by the nations of the earth at large, a strong pre- sumptive argument in proof of the existence of God. II. The second source of argument upon this subject is, the works of God, as seen in nature around us. From this souree human reason may deduce an argument which may defy the assaults of skepticism and sophistry. Infidelity, it is true, has long made her boast of reason, and scoffed at religion as a thing only suitable for the sickly enthusiast, or the narrow-minded higot. Te auch vain hoasters we reply, in the words of Dr. Young— 14 ELEMENTS OF DIVINITY. (P.i. B. 2 “ Wrong not the Christian, think not reason yours: 'T is reason our great Master holds so dear; ’T is reason’s injured rights his wrath resents; To save lost reason’s life he poured his own. Believe, and show the reason of a man; Believe, and taste the pleasure of a God.” Although many truths of revelation are too profound for human wis dom te fathom, yet nothing contained in that inspired volume is repug- nat to the principles of sound philosophy and correct reason. In no department of theological science have the powers of human reason been more intensely engaged than in the demonstration of the existence of God. This subject has extensively employed many of the most acute divines; and so satisfactory have been their arguments, that he who can examine the one-thousandth part which has been written upon this subject by the master-spirits for a century or two past, and dare to call himself an atheist, may justly be considered as much beyond the influ- ence of reason as a stock or a stone. Inspiration has declared, “The fool hath said in his heart, There is no God.” And surely, to open our eyes upon the material world around us, and then to deny that it is the product of a great designing Cause, evinces the height of folly and stupidity. We cannot doubt either our own existence or that of the world around us. We may ask, Whence came we? If we trace our ancestry back for a vast number of generations, we may still inquire, Whence came the first of our spe- cies? Again, look forth upon the immense universe. Whence those mighty orbs which roll in solemn grandeur? Whence this earth; its oceans, and its continents; its teeming millions of sentient and intelli- gent beings? Every effect must have an adequate cause, and can so stupendous a work exist uncaused ? Could worlds and systems of worlds have sprung up of themselves? The poet has said: “Of God above, or man below, What can we reason, but from what we know?” 1. We know that we exist, and that the universe around us exists. From this we conclude that something must be eternal. “Had there e’er been nought, nought still had been.” If there be nothing supposed to be eternal, then every thing in existence must once have commenced that existence. And if so, the cause of its existence must either be itself or something extrinsic to itself. If it caused itself to begin to exist, then it must have existed before it was. and been prior to itself, Ch i.) THE EXISTENCE OF GOD. 1G) which is absurd. But if it was caused to exist by something extrinsic to itself, then that extrinsic something must have existed before it did exist, and in such sense as to exert a power sufficient to produce other things, which is also absurd. Hence, as something now exists, it irre- sistibly follows that something did eternally exist. 2. That which eternally existed must be a se/f-existent being—that is, no other being could have caused it to begin to exist; for, as yet, no other being could have been in existence; and to suppose that one being could cause another to begin to exist before it had any existence itself, as already shown, is absurd. 3. That eternal and self-existent being must also have existed inde- pendently; for that which existed prior to, and uncaused by, every thing else, as it was not dependent on any thing else for the commencement of its being, so neither can it be for its continuance in being. 4, That eternal, self-existent, ana independent being, must also exist necessarily. For if it has eternally existed, without having been caused to begin to exist, either by itself or any thing else, then it follows that its existence depends solely on the eternal necessity of its own nature, so that it is impossible that it ever should not have been, or that it ever thould cease to be. 5. That eternal, self-exvistent, independent, and necessary being, must also be self-active—that is, capable of acting so as to produce other things, without being acted upon by any other being. As we have already proved that there must be something eternal, in order to account for the being of those things which we know do exist, it follows, also, that that eternal being must be capable of acting, or putting forth energy, so as to produce other things; otherwise, no other thing ever could have commenced existence. 6. That eternal, self-existent, independent, necessary, and _ self-active being, whose existence we have already proved, must be possessed not only of power sufficient to produce all things else, but also of intelligence, wisdom, and every other perfection necessary for the creation, preserva- tion, and government of the universe. For, to suppose something eternal, as the originating cause of the existence of all other things, yet, to admit that the eternal being sup- posed is not self-possessed of every attribute, quality, or perfection, requisite for the contrivance and production of all originated existences, would be as far from giving a satisfactary account for the origin of things, as if we were to deny that any thing did exist from eternity. To admit the eternal existence of a cause, and yet to deny that it is an adequate cause for the production of the effect in question, is no better 16 ELEMENTS OF DIVINITY. [P.1. B.1 than to deny the existence of any cause whatever. Hence we must admit that there exists an eternal, self-existent, independent, self-active, intelligent Being, who, by his own unoriginated powers, arose in his majesty, and created all things. We have, therefore, only to open our eyes upon the grandeur, har- mony, order, beauty, and perfection of the works of God around us, and we sce everywhere the demonstrations of the divine existence. This point is most beautifully illustrated by the inspired author of the nine- teenth Psalm: “The heavens declare the glory of God, and the firma- ment sheweth his handiwork. Day unto day uttereth speech, and night unto night sheweth knowledge. There is no speech nor language where their voice is not heard,” ete. Mr. Addison’s paraphrase upon this Psalm is familiar to every one: “The spacious firmament on high,” etc. This is not only one of the most beautiful poetic effusions in the English language, but a masterly argument—presenting, in its strongest light, and in few words, the entire confirmatory testimony of nature, uttering with her ten thousand tongues, “The hand that made us is divine.” The beauty, harmony, regularity, and order, in nature’s works, attest the divinity of their origin. Behold the beautiful adaptation of all things to each other; the harmonious revolutions of the mighty spheres; the skill and wisdom displayed in the constitutions of all organized beings; consider well the mechanism of thy own frame; see how “fearfully and wonderfully thou art made;” think of the mysterious union between this house of clay and its immortal tenant, and doubt, if thou canst, the being of a God, “QO! lives there, heaven, beneath thy dread expanse, One hopeless, dark idolater of chance?” The argument for the being of a God from the works of nature, opens 0 our view an extensive and interesting field. So that, whether we contemplate the land or water, the surrounding elements or revolving seasons, we behold everywhere the deep impress of the Deity; and, kindling with the flame of pure devotion, our hearts should beat in hatmony with the enraptured bard— “ Motionless torrents! silent cataracts! Who made you glorious as the gates of heaven Beneath the keen full moon? Who bade the sun Clothe you with rainbows? Who with living flowers, Of lovelier hue, spread garlands at your feet? God! let the torrents, like a shout of nations. Answer, and let the ice-plains echo, God * Oh. i.) THE EXISTENCE OF GOD. Mi God! sing, ye meadow-streams, with gladsome voice , Ye pine-groves, with your soft and soul-like sound! And they, too, have a voice, yon piles of snow, And in their perilous fall shall thunder, God!” III. In the third and last place, revelation, with all the force of its authority, declares the being and character of God. It is true, that the force of the evidence from this source will only be admitted by such as acknowledge the truth of revelation. But to sucl as are not prepared to reject, as an imposture, the record of Holy Writ, the sacred pages furnish the clearest and most impressive demonstra- tions on this subject. The book of Genesis opens with this sublime announcement: “In the beginning God created the heaven and the earth.” From the commencement to the conclusion of the sacred volume, through the successive dispensations, by “signs and wonders, and divers miracles, and gifts of the Holy Ghost,” the clearest possible evidence has been given to exhibit the being of God, and proclaim his dominion over heaven and earth. Thus we may see that although the Bible nowhere, in express words, professes to teach that there is a God, yet its testimony in confirmation of the truth of that position is impress- ive and irresistible. In the sacred history we see the elements obedient to his word. “The winds and the sea obey him ;” the earth trembles; and the dead come forth to life, as demonstrations of the being and power of Him who made them all. Thus, while the Bible does not formally affirm the existence of God, yet it teaches that existence in the most forcible manner. In proclaim- ing that God created the shining heavens above us—the sun, moon, and stars, that mirror the wisdom, power, and glory of their Author ; nature, in its illimitable range of beauty, harmony, and utility ; exist- ence, in its endless diversity, and its boundless extent—in proclaiming all these grand and mysterious entities, as the workmanship of God’s hand, has not the Bible, in the most emphatic form, demonstrated the being of the great and unoriginated First Cause of all that is? How can “the heavens declare the glory of God,” and not at the same time demonstrate his existence? If nature, in all its works, pro- claims the being of God, so does the Bible, in every page on which hig stupendous doings are recorded. If, in looking forth on nature, we read on every leaf and every cloud, on every mote and every globe, “The hand that made us is divine;” so, in perusing the sacred page, we trace, in every record of creation, in every event of divine provi- dence, in every interposition of divine power, and in every dispensa- tion of divine grace and mercy, the strongest possible demonstration 2, 18 ELEMENTS OF DIVINITY. (P.i B. 1 of the existence of the great I Am—the God whu was “before all things,” and by whom “all things consist.” QUESTIONS ON CHAPTER I. QuEsTION 1. What was the import of the 2. 3. term God with the Anglo-Saxons? What is the Hebrew word rendered God in the first chapter of Genesis? What was its root in the Arabic, and what did it imply? . What are the words for God in Greek and Latin, and what do they im- ply? . By what other names is God called in Scripture? . What is embraced in our general idea of God? . Do the Scriptures professedly teach that there is a God? Was man originally fully impressed with the being cf God? 9. 10. 1k. 16 17 By what means? How was this knowledge secured to Noah? How may it have extended, in some degree, to all nations? . Has human reason, independent of revelation, ever acquired a knowl- edge of the being of God? . May all nations derive arguments from nature and reason in favor of the existence of God? . From what sources may proofs of the divine existence be derived? . What is the argument from the tea timony of nations? From the testimony of nature? From the testimonv of revelation 7 » 9 THE ATTRIBUTES OF GOD. 19 CHAPTER II. THE ATTRIBUTES OF GOD. In this chapter, we propose to consider the Altributes or Perfections of the Divine Being. . God is infinite, but man is finite; hence we may infer, at once, that it is impossible for us thoroughly to comprehend Jehovah. That which comprehends must be greater than that which is comprehended. But God is infinitely superior to all created intelligences; therefore, it, is impossible that any should thoroughly comprehend his nature. The incomprehensibility of God was admitted by the heathen philosophers, as is beautifully shown in the history of Simonides. This philosopher being asked by his prince, “ What is God?” demanded first a day, then a week, then a month, to consider the subject; but finally left the ques- tion unanswered, declaring that “the more he examined the subject, the more he was convinced of its incomprehensibility.” Our imbecility on this subject is forcibly portrayed by Zophar, in the eleventh chapter of the book of Job: “Canst thou by searching find out God? canst thou find out the Almighty unto perfection? It is as high as heaven; what canst thou do? deeper than hell; what canst thou know? The measure thereof is longer than the earth, and broader than the sea.” To comprehend the divine essence is impossible. All we can do is, to consider the attributes of God, so far as he has been pleased to reveal them to man. In this sense of the word, it is both our privilege and duty to “acquaint ourselves with him.” By many divines, the attributes of God have been divided into dif- ferent classes. They have been considered as absolute or relative; posi- tive or negative; proper or metaphorical; internal or external; natural or noral; communicable or incommunicable; and a late able and volumin- “"s writer contemplates them in five classes—as primary, essential, nat- ural, moral, or consummate. But these divisions we consider unneces- sary, and most of them of questionable propriety, and more calculated to perplex and mystify than to simplify the subject. Therefore, we shall adopt no classification whatever. 20 ELEMENTS OF DIVINITY. (P.i. B.1 Before we enter particularly into the discussion of the several attri- butes, we remark, that the divine nature is not to be understood ag divided into separate and distinct parts; but all the attributes are to be considered as pertaining fully, and at the same time, to the one undi- vided essence. Nor are we to suppose that there is any discrepancy between them. By no means. The divine justice and mercy cannot be opposed to each other; but all the attributes of God are united in the most perfect harmony. “They sre called attributes, because God catrib- utes them to, and affirms them of, himself; properties because we con- ceive them proper to God, and such as can be predicated only of him, xo that by them »~ distinguish him from all other beings; perfrtions, because they are the several representations of that one pe tection which is himself; names and terms, because they express and signify something of his essence; notions, because they are so many epprehen- sions of his being as we conceive of him in our minds.” (Lawson’s Theo-Politica. ) In the presentation of a list of the divine attributes, it will appear that their number may be increased or diminished, accordingly as we are general or minute in our division; and, after all, we cannot say that we have a perfect knowledge even of their number. For who can tell what properties may belong to the divine nature, of which Heaven has not seen fit to make any revelation to us, and of which we can form no conception? Therefore, all at which we shall aim is, to present a faint sutline of the divine perfections, as we find them delineated in the Holy Scriptures. The following are therein clearly portrayed, viz: I. Unity. Tl. Spirituality. TI. Eternity. 1V. Omniscience. V Wisdom. VI. Omnipotence. VII. Omnipresence. VIII. Immutability IX. Holiness. X. Truth. XI. Justice. XII. Goodness. I. Unrry. That there is but one God, is clearly revealed in the fol- lowing passages: Isa. xlv. 21,22: “There is no God else beside me. 1 am God, and there is none else.” Deut. vi. 4: “Hear, O Israel! the Lord our God is one Lord;” and iv. 35: “The Lord he is God; there is none else beside him.” Ps. 1xxxvi. 10: “For thou art great, and doest wondrous things; thou art God alone.” 1 Cor. viii. 4: “There is none other Ged but one.” Eph. iv.6: “One God and Father of all.” 1 Cor. viii. 6: “But to us there is but one God.” The unity of God, a doctrine so essential to true worship, *s thus distinctly and repeatedly declared. A plurality of gods is the leading error of paganism. When once the vessel is launched forth from the safe moorings of eternal truth, how wildly will she toss upon the sea of error and delusion! Thus, when the heathen nations gave up the unity Ch. ii.) THE ATTRIBUTES OF GOD. 21 of God, how soon did they plunge into the dark gulf of polytheism! “They changed the glory of the incorruptible God into an image made like to corruptible man, and to birds, and four-footed beasts, and creep- ing things.” Well has the apostle said: “Their foolish heart was dark- ened. Professing themselves to be wise, they became fools.” For surely reason, if not woefully perverted, would say, There can be but one Great Supreme. J[. Spiriruaurry. That the divine essence is purely spiritual, is a doctrine clearly revealed. In John iv. 24, it is declared that “God is a Spirit.” 2 Cor. iii. 17: “Now the Lord is that Spirit.” These pas- sages sufficiently establish the spirituality of the divine essence. But how infinitely does the refined purity of his spiritual nature transcend the utmost grasp of finite minds! Who can analyze this spirituae essence? But the mystery involved in the spirituality of the divine essence van be no argument against the existence of that spiritual essence, We can comprehend matter only in reference to its properties: we know nothing as to its essence. How, then, can we comprehend the spiritual essence of God? We can be more certain of nothing than we are of the fact, that something exists of an essence entirely distinct from matter, and possessing properties totally unlike those of matter. We know as certainly as we can know any thing, that mere matter does not possess intelligence. It can neither think, nor reason, nor feel. It can have no consciousness of happiness or misery, of right or wrong. And yet itis impossible for us to doubt that something does exist possessed of all these powers. We have within ourselves the evidence of this fact, too overwhelming to be doubted. This, then, is what we mean by spirit. Our Saviour says: “God is a Spirit.” However incomprehensible may be the nature of this Spirit, yet it is indisputable that our Lord used the term in contradistinction from matter. Hence, not only reason, but Scripture, disproves the theory of a material Deity. Pan- theism and materialism, in all their forms and phases, are alike repug- nant to both reason and revelation. In their nature and tendency they are subversive of all religion. The eternal existence of an infinite. personal Spirit, is the only theory of religious belief adapted to the con- dition of man, as an accountable but dependent moral agent. As cer- tain as it is that matter does not possess in itself thought, and reason, and skill, and the power of self-motion, so sure is it that there exists, as the Author, Creator, and Upholder of all things, a Being whose nature is pure Spirit. The nature of this purely spiritual essence is a theme too wonderful for us. But when we think of the immensity, ana 22 ELEMENTS OF DIVINITY. [P.1. B. 1 beauty, and grandeur of his works, the vastness and the majesty of his dominion, we can only conceive of him as a pure, unoriginated, and infinite Spirit. Hence, as certain as it is that God exists, so certain is it that spirituality is one of his essential attributes. IIL. Ereryrry, or duration without beginning or end, is set forth as an attribute of God. Ps. xe. 2: “Before the mountains were brought forth, or ever thou hadst formed the earth and the world, even from everlasting to everlasting, thou art God.” Ps. cli. 24-27: ‘