Nashville union and American. [volume] (Nashville, Tenn.) 1868-1875, 1874-02-06
THE NEW FAITH.
Prayer and the Ministry of An
gels.
Asermon Preached In McClure's HAN
Nashville. by Rev.. w. j. Ellis.


Ihold that mere reason sanctions what
the heart demands and what the Dloie
teaches-that there is a God whose King
dom ruleth over all, and that as a father
cares for the wants of his children so does
our Father in Heaven care for and provide
for us. l hold that revolution" if true,
cannot lesson the belief that these material
things around us with the laws governing
them in their various relations were de-
signedto minister to spiritual intelligences.
Reasoning thus it is natural to 60 on
and say, if man can direct the light
ming we must suppose God can;
if man can desolate a region or make II a
blooming garden by the direction he gives
to the laws of nature, we must suppose as
great a power to inhere in the maker OF the
laws; and if human beings are moved, from
a regard to the needs or wishes of others,
to change the direction Of the laws OF ma
ture We ought not to suppose 'the Father
of mercies" would be less mindful of our
wishes and needs. But it is easy to see
that we carry the analogy farther than
reason tells us to-. A father avails himself
of laws which he did not originate and
which are entirely outside of his personall-
ty. When a mechanic constructs a piece OF
mechanism he uses existing laws which he
can only by obeying make serve his pur-
poses-the laws are entirely outside OF his
Volition; it is for him only to find them
out and apply them. We cannot conceive
of these laws as in the same way outside OF
the personality Of God and independent of
His volition.
What we call laws Of nature are simply
the observed modes in which the processes
of nature go on, the way God works, the
manifestations of his will. The sequences
are often adverse to our wishes and present
interests often, too, terribly distruc-
tive of life and happiness. There
are awful mysteries which hem us round,
but the mysteries would be hideOuSly aw-
full if the sequences in nature can be
changed in answer to prayer when we see
that against the beseechings of agonized
hearts these sequences 60 on unswervingly,
whelming ships, cities and nations in ruin.
These laws have a reach whose ends We
cannot see to, a significance which we can
not fathom. LeweS SAYS the elaboration of
a cancer on a beautiful bosom is as much
an evidence of design as the elaboration Of
the beautiful bosom itself. Reason cannot
explain all the mystery of things. We
can explain a little,-if we were demi-gOds
we could explain more, but still INFINI-
TUDE would be above us. We can see
there is design but we think too highly of
ourselves if we pronounce lchdt the design
is,-we see clear evidences of thought but
the n and clearness of our vision would
have to be vastly increased for us TO be
able to say urhdt the thought is. We are
not to suppose man a facsimile of God Oh
a very reduced scale. We are not to see in
sha no4rr,1 eolannn Of thinna avflanaa
of a potent, benevolent contriver Just
like a man. Gods ways, the old
Prophet says, are above our ways,
his thoughts above our thoughts. The sup
position of a future gives time enough for
God to make all things right and enable us
to see that He doeth all things well. We
| can believe that on the darkest night will
break in the morning, that from evil good
will come And now W. can see a neceS-
sity in this answering law, that without it
prudence, foresight and other human quail
tiles would be impossible, and though often
appalling temporary evils are the result yet
we can believe that the discords ares only
parts of al eternal harmony. We see but
dimly at the best, and but a little way
around us in the inlinity, and often our
eyes are blinded by tears and all is dark as
midnight, but We can believe that ever
s'frOm the darkness reach the hands that
come through nature moulding man" that
| evil itself is but a means to q far vaster re-
suit, and we can worship ION the worlds
great altar-steps that slope through darkness
up TO God" and find that there is that
on which faith, trust and worship can live.
Though nature red in tooth and claw with
raven shrek against cur creed" though as
- --,- - a. .,-nr.aAsa, -rIs.1,
the Egyptians put over their temple: 81 am
all that is, was, or shall be; no mortal hath
lifted the veil which covers me-" We can
believe that b~eneyOlence pervadeS the Kos
mos, though the sweep Of cur vision is not
large enough to let lis see how the Infinite
Be~neyolence makes this or that event serve
the uses of justice and mercy.
Instead of trying to squeeze and fit the
scheme of things into our conceptions as TO
what it should be, We had better try to see
what it is, and make it study and labor
to adjust ourselves into harmonious
relations to it. Instead of praying
that God would interfere with the
laws of nature, let us believe
that infinite wisdom established them
as they are; that there is a good reason
inthe divine mind for the present sequences,
and let US study to bring ourselves in right
relations to them.
We say the laws Of nature are invariable;
it is for us to use them. L get up cold in
the morning and make a fire to warm by.
! suspend the operation Of the law by
which am chilled and bring into play
that by which l am warmed. In the cool
of the spring L go into the sunshine. l 20
from the sphere of the operation of one
law into the sphere of the operation OF
another. reside in a volcanic region, and
the lava th~ick-cOvers my fields and house.
l live on the edge of q marsh and my sys-
TEN gets soaked with malaria. l live in a
bracing cline and obey the laws of health
and all my physical pOtentialities are de
velOped. The laws do not change, but ]
change; my conduct in relation to then
changes, and the effect is the same as if by
prayer L could get the law changed.
The laws which regard my moral being
are just as ~unchangable. l am selfish,
care too little for the feelings, the wishes
and the interests of others. There ar
thoughts which instinctively excite pity
respect, sympathy and love, and there is, j
L attend to it, a consciousness of the mean
ness and the w~rongness of a selfsl
life. Under the spur of responsibility, o
!, self-respect and Of a just sense of my tru,
interests, l take pains to reflect on my fel
low mel, their conditions and qualities ant
my relations and duties to them, and an
careful to perform the acts which my bette
nature prompts, and gradually the habit 0
! thinking and caring and acting for other
! becomes instructive. l am lacking in hu
/, mility. / dwell in contemplation III tn
majesty of Heaven, the grea cess, wisdom
and goodness of God, on 'the bright intel
LICENCES that circle his throne in unwearie
and s~elf-fOrgetful service, on my own feebl
vision and faltering service andunchaStene
affections, and cannot let pride dwell in m
l heart. When conscience reproaches me G
2 wrong G~od-ward, l think of my relation
, and duty to him, cherish a clear convictio
= of my wrong, confess and forsake my sill
sedulously watch myself that l may 81
no more. In other words, l pray to Go
for pardon and grace, as when l hay
done wrong to my fellow man l acknOwl
edge my wrong and make reparation, an
he is a good man ceases to regard me witt
moral ~reprObatiOn.
l If / am revengeful, that habit of soul
the result of my conduct in regard to ce
: tain laws. If forgiving in disposition, ths
habit Of soul is the result of my conduct i
| regard 20 certain laws. PRAYER is the higt
est exercise of the highest faculties of til
I soul, and its use is always necessary to I'll
Q perfection even of the lowest moral virtues
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