The God of the Bible is a Personal God

Those who are acquainted with the speculations and suggestions on this subject, associated, more or less distinctly with the names of Helvetius, Diderot, Condorcet, D’Alembert, Hume, Gibbon, Fichte, Hegel, Compte, Herbert Spencer, Mills, Strauss, Feuerbach and others, know well how confidently God has been announced as a principle of activity and causation, but without the recognized attribute of a person; in other words as a great spiritual or psychical energy, pervading all things that exist, and holding a fixed and necessary relation to results, but without a distinct and available responsibility, and without even knowing or having any interest in knowing what the results of its own activity shall be. It is painful to know how widely such speculations have affected the thoughts and feelings of men. But this doctrine of God, which analyzed to its results is practically the annihilation of God, is a very different thing from the simple, sublime, and truly philosophic idea of God, which is justly understood as holding a place in the doctrines of Christ.

The God of the Bible, from the earliest to the latest portion of its announcements is a personal God. All that is said of God in that great treasury of thought, including the personal teachings of Christ, with all its affirmations of his eternity and universality, recognizes and emphasizes the great and essential fact of his personality.

And we cannot hesitate in saying, that a true philosophy, when applied to the doctrines of religion... is on the side of the biblical teachings.

— edited from Absolute Religion (1873) Chapter 2.

The Personality of God

Within a few years no small number of writers of acknowledged learning and ability have greatly disturbed the traditional belief as well as the religious hopes and consolations of a large portion of the Christian world, by affirming and attempting to prove the impersonality of the Divine Being.

It cannot well be doubted, that the personality of God is one of the doctrines contained in the teachings of Christ. It is difficult to see how he could address God as his Father, and in terms implying the greatest veneration and love, without believing in the Personality of God.

When, in the trials and sorrows of the Cross, he prayed, “Father forgive them for they know not what they do;” and when in the final agony of his spirit he said, “my God, my God, why hast thou forsaken me,” it cannot well be supposed that he believed he was praying to an abstraction, or to a spiritual generalization, or a great undefined principle of life, instead of a percipient Being, who in the mental or spiritual sense had ears to hear, and a heart to feel. We cannot doubt, that the careful readers of the New Testament, in view of what is there said having a bearing upon the subject now before us, fully and earnestly accept the idea, as the only one which can be reasonably entertained, that Jesus believed in the divine personality. This wonderful Being [Christ]...  had a heart that worshiped. His intellectual powers, which are sometimes overshadowed and concealed by the manifestations of his great goodness, revealed and identified the object of his worship; and his loving heart, which added emotion to perception, accepted the revelation and yielded its homage. But affirm that God is not a personal being, only an underlying principle or causative force which permeates all existences and develops itself in all the forms of existence, without the intelligence and responsibility which are implied in personality and only by means of fixed and inexorable law, and from that moment it is intuitionally evident, that there is no revelation of an object of worship because no such object exists. And worship itself, which is so obviously one of the leading characteristics of the inward life of Christ, necessarily ceases, because there is no object to which it can attach itself.

— edited from Absolute Religion (1873) Chapter 2.

God Exists

God exists. It is true there are said to be Atheists. Perhaps there may be individuals, not very many in number, to whom that name of error and sadness may apply. As long as great perversions of the human mind are possible, varying from the numerous forms of temporary disturbance to partial or total insanity, it is not unphilosophical to suppose that atheism, in the case of a few individuals is a possibility. But I know not that there are atheistic communities or peoples. Humanity, into which we are to search for the development of principles, is represented by masses. The masses of mankind, as they are found associated in large societies and communities, have never rejected the idea of a God. No historian, from the days of Herodotus and Thucydides, has furnished us the records of an atheistic nation. We are justified therefore in taking the position, that the idea of a God belongs to humanity. As a product of intellectualism, it finds its origin in part in processes of reasoning founded on the perceptions, but has a still closer alliance with the intuitions; and the Being whom it reveals commands by a law of our nature, the reverential and loving homage of the heart. So clearly is the doctrine of God’s existence inscribed upon the works of outward nature, as they are interpreted by the human intellect, so strongly is this doctrine affirmed by the interior convictions and intuitions, and so necessary is it in response to the yearnings of the human heart, that I cannot feel the necessity of entering into argument in relation to it. I take it for granted.

— edited from Absolute Religion (1873) Chapter 2.

The Inward and Outward Christ

The CHRIST WITHIN by works is known,
In deeds of truth and goodness shown;
The Inward life, He outward lives,
And all He hath, to others gives.

Above all thoughts of coward fear,
He goes where pestilence is near;
When griefs assail, when lov'd ones die,
He cheers the heart, He wipes the eye.

His hand doth ope the prison door;
He feeds the hungry, starving poor;
He loves to heal their wounds, and bind
The broken, penitential mind.

He knows no clime, no sect, no name;
All tribes and sect; to Him the same;
The Greek, the Jew, the bond, the free,
Alike receive His sympathy.

— Christ in the Soul (1872) XXVI.

Don't Indulge the Appetities

We are naturally led to urge upon all persons, who wish to live a life of true holiness, the great importance of living in such a manner, in the exercise and indulgence of the appetites, as to fulfill, and nothing more than fulfill the intentions of nature; or rather the intentions of the wise and benevolent Author of nature. The life of God in the soul has a much closer connection with modes of living, than is generally supposed. If Christians, instead of indulging and pampering the appetite for meats and drinks, would be satisfied with simple nourishment, and with that small quantity, which is adequate to all the purposes of nature, what abundant blessings would infallibly result both to body and mind! Many dark hours, which are now the subject of sad complaints on the part of professed Christians, would be exchanged for bright ones. God would then reveal his face of affectionate love, which it is impossible for him to do to those, who enslave themselves in this manner. — And in relation to any other principles, which properly come under the head of the appetites, beneficial and important as they undoubtedly are in their place, if they could be restrained to the purposes and the limits which their author has assigned, it would certainly make a vast difference in the relative amount of sin and holiness, of suffering and happiness in the world. Christian, think of these things! Ye, who seek the experience, the indispensable and blessed experience, of holiness of heart, earnestly make them the subject of reflection and prayer. "Blessed are the pure in heart, for they shall see God." "Whether ye eat or drink, or whatsoever ye do, do all to the glory of God."

— edited from The Interior or Hidden Life (1844) Part 2, Chapter 3.

Sexual Desire

One of the principles, coming under the denomination of the Appetites, is that, which results from the relation of the sexes. A serious mind, certainly, one that is disposed to recognize the benevolent hand of God in all his works, will not be inclined to speak in terms of disparagement of this appetite, which, in an important sense, is the foundation of the family state. But sin, which has spread its poison every where, has converted that, which was designed for good, and nothing but good, into a source of evil. Every desire, founded upon the relation of the sexes, which is not in accordance with the providence and the will of God, leaves a stain upon the mind's purity, and is at war with holiness. But it is necessary merely to allude to the dangers from this source. The holy mind, which appreciates the importance of watchfulness in every direction, will not be inattentive to the perplexities and hazards which exist here. A single emotion, at variance with entire purity of heart, is inconsistent, so long as it exists, with communion with God, and with his favor.

— The Interior or Hidden Life (1844) Part 2, Chapter 3.

Indulgence in Food and Drink

A person may become impure, as in point of fact many do become impure, by the inordinate indulgence of the appetite for food and drink. The Savior ate and drank without prejudice to his holiness, because he did so in fulfillment of the laws of nature. The truly devoted followers of the Savior will endeavor to imitate his example in this respect. "I felt no disposition," says the pious Brainerd, "to eat and drink for the sake of the pleasure of it; but only to support my nature, and to fit me for divine service." It may perhaps be properly added, that even heathenism, which thus utters a voice to teach and reprove an imperfect Christianity, can furnish us a lesson on this subject. It is said of Hannibal, the celebrated Carthaginian commander, that in the use of food and drink he consulted merely the real wants of the physical system, without any regard to the suggestions of sensual pleasure. In the language of the Roman historian, "CIBI POTIONISQUE DESIDERIO NATURALI, NON VOLUPTATE, MODUS FINITUS." This fact, among other striking traits of character, is obviously mentioned as a ground of commendation by the historian, who, heathen as he was, as well as the celebrated subject of his remarks, seems to have had a clear perception of the intentions of nature.

Happy would it be, if such views and practices more generally prevailed. But it is a painful truth that multitudes of persons, and some even of those who claim to be the Savior's followers, pollute themselves by taking food, not for the sake of the food and in the fulfillment of the intentions of nature, but for the sake of the pleasure which it gives; making the pleasure the ultimate and oftentimes the sole object. In other words, they eat and drink for their lust's sake. They do not eat and drink, because it is necessary to support nature; an important object, which, when properly kept in view, has a tendency to limit the quality and quantity of the articles taken, but in order that they may gratify their selfish propensities. Such are the persons, that are properly denominated impure;  and they feel themselves to be so. The superabundance of the flesh, nourished by meats and drinks stimulating in their nature, and inordinate in quantity, seems to spread a coat of its dark and unseemly accretion over the mind itself. The amount of impurity, which results from this source, is immense; and will abundantly account for the lamentations of many persons over their spiritual leanness.

— The Interior or Hidden Life (1844) Part 2, Chapter 3.