CHAPTER II.
SOURCES OF KNOWLEDGE.
We find ourselves in a world where we have no continuing abode.
Within us, and without us, we have proofs and admonitions that our chief
interests lie in another world, and that our chief business in this is to
prepare for the future state, into which we shall very soon enter. We need
information respecting that unseen world and the right method of preparing for
it, and no other knowledge can be so important to us as this. Can it be that
we have no means of acquiring it? For our guidance in the things of this
world, every necessary provision has been made. We possess eyes; and the world
in which we are placed affords the light that is needed to tender them useful
in directing our steps. We possess understanding; and means of knowledge from
without are presented, by which we may select the objects of our pursuits, and
the best methods of gaining them. We may hence infer that some means of
knowledge respecting our highest interests must exist. The sources from which
this knowledge may be obtained, are the following:
1. Our moral and religious feelings.---Brute animals have instincts by
which they are guided; and in man, also, instinctive propensities exist,
adapted to his nature and the condition and circumstances of his being.
Maternal affection is not confined to brutes as an instinct peculiar to them,
but it is found in the highest degree in the human mother; and in her breast,
mingles with moral and religious feelings peculiar to human nature and
inseparable from it. The human mother feels the moral obligation to take care
of her child, antecedent to all reasoning on the subject. When we determine
what is right or wrong by a process of reasoning, we judge according to some
law, or rule of right; but, in this case, the mother is a law to herself. She
needs no teaching from without, to inform her that it is her duty to take care
of her offspring. Sin may so debase human nature, that mothers may evince no
moral feeling; but, however it may be buried under our corruptions, the moral
principle is an element of our nature. Because of it, even the heathen are a
law unto themselves, and show the work of the law written in their hearts. The
moral feeling which at first co-operates with the mother's instinctive
affection to induce her to take care of her child, co-operates afterwards with
her reason in devising the best method of promoting its good.
When it was to be determined which of two women was the mother of a living
child claimed by both, the wisdom of Solomon decided, that the maternal
relation existed where maternal affection existed. On the same principle we
may, from our moral and religious feelings, infer our relation to moral
government and to the Supreme Ruler. From this law, written in the heart, we
might obtain much religious knowledge, if the fall of man had not obscured the
writing.
2. The moral and religious feelings of our fellow-men.---We are formed
for society, and are capable of benefiting each other in the things of this
life, and of that which is to come. The judgments of others assist our
judgments; and their moral and religious feelings may, in like manner, assist
ours. In the approbation or disapprobation of mankind, we may find an
important means of knowing what is right or wrong. Hence, it is a rule of duty
to do those things which are "of good report."
If an ancient writing is transmitted to us in numerous copies, all of which are
mutilated and greatly effaced, the probability of ascertaining what the
original was is far greater, when we compare many copies with each other, than
it would be, if we possessed one copy only. For the same reason, the moral and
religious feeling of mankind generally, is a source of knowledge more to be
relied on, than that which is opened for our examination in the moral nature of
a single individual. A hardened transgressor's own conscience may fail to
reprove him, when his crimes shock the moral sense of the whole company; and,
from their disapprobation, he might learn the iniquity of his conduct, though
all moral feeling were extinguished in his own breast.
In examining this second source of knowledge, we observe the common consent of
mankind, that there is a God; that he ought to be worshipped; that there is a
difference between virtue and vice; that a moral government exists, which is
partly administered in this life by Divine Providence; that the soul of man is
immortal; and that a future retribution awaits all men after death. These
truths of religion appear in the history of mankind, through all the
corruptions which have covered and obscured them.
3. The course of Nature.---Things are so arranged by the Creator and
Ruler of the world, that some actions tend to promote, and others to destroy,
the happiness of the individual and of society. By observing the tendency of
actions, we may learn what to do and what to avoid. God has established the
nature of things, and the voice of Nature is the voice of God. Conscience is
God speaking within us, but, because of man's apostasy from God, it often
delivers false oracles. Hence, we do well to turn our ear to the voice of God,
speaking in universal Nature.
The tendency of vice to produce misery, is obvious to every one who observes
the curse of things around him. Drunkards and gamblers, impoverish themselves,
ruin their families, waste their health, and bring themselves to an untimely
grave, not unfrequently by violent, and sometimes, by suicidal hands. In ten
thousand ways, crime of every species exhibits its pernicious tendency, and, in
this arrangement of things, the moral government of God is clearly seen, and
the conduct which he approves, is pointed out by the finger of his Providence.
Enough of God's moral government appears in the present life, to demonstrate
its existence; and the imperfection which is manifest in its present
administration, furnishes satisfactory proof that it extends beyond the present
life, and is perfected in the world to come.
The religious knowledge which may be obtained from the three sources which have
been enumerated, constitutes what is called Natural Religion. Though
insufficient to meet the wants of man in his fallen condition, it teaches the
fundamental truths on which all religion is based, and leads to the higher
source of knowledge by which we may become wise to salvation. That is
4. Divine Revelation.---Because all other means of knowledge are
insufficient to bring men to holiness and happiness, God has been pleased, in
pity to our race, to make known his will by special revelation. Besides his
voice in conscience and in Nature, he utters his voice from heaven. This
revelation was anciently made by prophets, who were commissioned to speak to
men in his name, and afterwards by his Son from heaven. To us, in this latter
days, he speaks in his written word, the Bible, which is the perfect source of
religious knowledge, and the infallible standard of religious truth.
The Bible consists of two parts:--1. The Old Testament, or Hebrew Scriptures.
This is the book very carefully preserved by the Jews throughout the world, and
held sacred by them as a revelation from God. 2. The New Testament. This
consists of various writings, which have been carefully preserved by the
Christians of past ages, and are now regarded by them as a revelation from God,
made through the immediate followers of Jesus Christ.
We shall here assume that the Bible is a revelation from God. If the reader
has any doubts on this point, he may study, to advantage, any of the numerous
works extant on the Evidences of Christianity; or, in the absence of more
elaborate productions, he may read a small tract by the Author, entitled The
Origin and Authority of the Bible. [This Tract has been introduced into the
present work as an Appendix]
Inspiration and transmission of the Scriptures.---The Bible, though a
revelation from God, does not come immediately from him to us who read it, but
is received through the medium of human agency. It is an important question,
whether its truth and authority are impaired by passing through this medium.
Human authority was employed in the first writing of the Scriptures, and agency
was employed in the first writing of the Scriptures, and afterwards in
transmitting them, by means of copies and translations, to distant places, and
succeeding generations.
The men who originally wrote the Holy Scriptures, performed the work under the
influence of the Holy Spirit. Such was the extent of this influence, that the
writing, when it came forth from their hands, was said to be given by
inspiration of God. So Paul said, with special reference to the Old Testament:
"All Scripture is given by inspiration of God, and is profitable . . . that the
man of God may be perfect, thoroughly furnished unto good works."[1] Though Moses and the prophets executed the writing, it is
said to have been given by God, and the perfection attributed to it
demonstrates that it had not suffered by the instrumentality which he had
chosen to employ. Christ referred to the Hebrew Scriptures, as the word of
God.[2] Paul represents what was spoken by the
prophets, as spoken by God.[3] Peter attributes
to the writings of Paul equal authority with that of the Old Testament
Scriptures.[4] Paul also claims equal authority
for what he spoke and wrote.[5] Christ promised
to his apostles, after his departure, the gift of the Holy Spirit, and
described the effect of his influence on them in these words: "It is not ye
that speak, but the Spirit of your father which speaketh in you."[6] This gift of the Holy Spirit was poured out upon them on
the day of Pentecost; and their possession of it was proved by their power to
speak with tongues, and work miracles. From all this, we learn that what was
spoken and written by inspiration, came with as high authority as if it had
proceeded from God without the use of human instrumentality. While Peter said
to the lame man, "In the name of Jesus Christ of Nazareth, rise up, and
walk,"[7] the voice which spoke was Peter's, but
the power which restored the ankle bones was God's. The words, though Peter's,
were spoken under divine influence, or the divine power would not have
accompanied them. So the gospel, received from the lips of the apostles, was
received, "not as the word of men, but as it is in truth the word of God."[8] The men who spoke and wrote as they were moved
by the Holy Ghost, were the instruments that God used to speak and write his
word. Their peculiarities of thought, feeling, and style, had no more effect
to prevent what they spoke and wrote from being the word of God, than their
peculiarities of voice or of chirography.
The question, whether inspiration extended to the very words of revelation, as
well as to the thoughts and reasonings, is answered by Paul: "We preach, not in
the words which man's wisdom teacheth, but which the Holy Ghost teacheth."[9] The thoughts and reasonings in the minds of
the inspired writers, were not a revelation to others until they were expressed
in words; and if the Holy Spirit's influence ceased before expression was given
to these thoughts and reasonings, he has not made a revelation to mankind. On
this supposition, we cannot read the Bible as the word of God, but as the word
of men; of good and honest men, it is true, but nevertheless of fallible men.
The opinion that the expression is merely human, undermines the confidence with
which the word of God deserves to be regarded; because we know not when, or how
far, that expression may fail to convey the meaning of the Holy Spirit. It can
no longer be said, that the Scriptures are "a more sure word of prophecy,"[10] that "they cannot be broken,"[11] and that the things written "are the commandments of the
Lord."[12]
The doctrine of plenary inspiration, if properly understood, does not imply
that the Holy Spirit employed the writer as an unconscious instrument. It
maintains that his memory, and other mental powers, were employed in the
execution of the work, as truly as his hand; but it insists that the latter was
as certainly controlled by the unerring guide as the former. Nor does the
doctrine imply, that the Holy Spirit is the original author of every word
contained in the sacred volume. It records the speeches of Satan, and of the
Orator Tertullus, and records them faithfully; but the Holy Spirit was not the
author of these speeches.
In 1 Cor. ch 7, Paul distinguishes between what he delivered, as a commandment
of the Lord, and what he spoke without such commandment. It may appear, at
first view, that he disclaims inspiration with regard to the things of the last
kind. But if it be admitted, that these things were matters of human advice
with out divine authority, it does not follow, that the writing which contains
his advice, is uninspired. The inspired word which records the speeches of
Satan and Tertullus, may record the prudent counsel of a wise apostle, even
when that counsel does not come with the full sanction of divine authority.
But, in giving this counsel, Paul says, "I think that I have the Spirit of
God," v. 40; and, if he thought that he gave it by the Spirit, it would be rash
in us to think otherwise. We are not to understand the word "think," as
implying doubt in Paul's mind, and we need have no doubt that the counsel which
he gave, was by the wisdom from above.
Although the Scriptures were originally penned under the unerring guidance of
the Holy Spirit, it does not follow, that a continued miracle has been wrought
to preserve them from all error in transcribing. On the contrary, we know that
manuscripts differ from each other; and where readings are various, but one of
them can be correct. A miracle was needed in the original production of the
Scriptures; and, accordingly , a miracle was wrought; but the preservation of
the inspired word, in as much perfection as was necessary to answer the purpose
for which it was given, did not require a miracle, and accordingly it was
committed to the providence of God. Yet the providence which has preserved the
divine oracles, has been special and remarkable. They were at first committed
to the Jews, who exercised the utmost care in their preservation and correct
transmission. After the Christian Scriptures were added, manuscript copies
were greatly multiplied; many versions were prepared in other languages;
innumerable quotations were made by the early fathers; and sects arose which,
in their controversies with each other, appealed to the sacred writings, and
guarded their purity with incessant vigilance. The consequence is, that,
although the various readings found in the existing manuscripts, are numerous,
we are able, in every case, to determine the correct reading, so far as is
necessary for the establishment of our faith, or the direction of our practice
in every important particular. So little, after all, do the copies differ from
each other, that these minute differences, when in contrast with their
agreement, render the fact of that agreement the more impressive, and may be
said to serve practically, rather to increase, than impair our confidence in
their general correctness. Their utmost deviations do not change the direction
of the line of truth; and if they seem in some points to widen that line a very
little, the path that lies between their widest boundaries, is too narrow to
permit us to stray. As copies of the Holy Scriptures, though made by fallible
hands, are sufficient for our guidance in the study of divine truth; so
translations, though made with uninspired human skill, are sufficient for those
who have not access to the inspired original. Unlearned men will not be held
accountable for a degree of light beyond what is granted to them; and the
benevolence of God in making revelation, has not endowed all with the gifts of
interpreting tongues. When this gift was miraculously bestowed in ancient
times, it was for the edification of all: and now, when conferred in the
ordinary course of providence, the purpose of conferring it is the same. God
has seen it wiser and better to leave the members of Christ to feel the
necessity of mutual sympathy and dependence, than to bestow every gift on
every individual. He has bestowed the knowledge necessary for the translations
with which the common people are favored, is full of divine truth, and able to
make wise to salvation.
A full conviction that the Bible is the word of God, is necessary to give us
confidence in its teachings, and with respect for its decisions. With this
conviction pervading the mind when we read the sacred pages, we realize that
God is speaking to us, and when we feel the truth take hold of our hearts, we
know that it is God which whom we have to do. When we study its precepts, all
our powers bow to them, as the undoubted will of our sovereign Lord; and when
we are cheered and sustained by its consolations, we receive them as blessings
poured down from the eternal throne. Nature and science offer no light that
can guide us in our search for immortal bliss; but God has given us the Bible,
as a lamp to our feet, and a light to our path. Let us receive the gift with
gratitude and commit ourselves to its guidance.
[1] 2 Tim iii. 16, 17.
[2] Mark vii. 13.
[3] Heb i. 1.
[4] 2 Peter iii. 16.
[5] 1 Cor. xiv. 37; 1 Thess. iii.10.
[6] Matt x. 20.
[7] Acts iii. 6.
[8] 1 Thess. ii 13.
[9] 1 Cor. ii. 13.
[10] 2 Peter i. 19.
[11] John x. 35.
[12] 1 Cor. xiv. 37.
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