Imagens das páginas
PDF
ePub

CHAPTER V.

The discrepancy between some revealed doctrines of religion and the natural judgment of man does not destroy the truth of those doctrines.

The inability of the human mind to comprehend all truth has already been set forth; also, that we cannot comprehend much that is perceptible to sense; not because it does not exist, but on account of the weakness of the senses with which we perceive it; and when the mind is in its normal condition, its perception of some truths obvious to the senses does not necessitate its perception of them all, just as its ignorance of some things above the reach of external perception does not involve its ignorance of all truth.

But the conviction that religion is essential to man, belongs to those truths that may be ascertained by the human mind, as it is also able to distinguish true religion from false. Yet the mode of service acceptable to God, man cannot know, save as it is revealed to him by divine inspiration. That the necessity of religion to man may be known without that, is manifest, for its very essence is the confession of the existence of our Creator, and his government involving the necessity of loving and serving him, and loving one another for his sake; and his existence is evident from many proofs that reveal clearly both him and his government, the most obvious of which is the evidence of a cause furnished by the existence of the effect; for on all sides we see the creation, which could not exist as it does without a wise Creator, and he who is all-wise and powerful claims our love and service. So also as to the love of our neighbor. The sane mind intuitively concludes that we ought to do to him as we would wish him to do to us. Our need of society also involves this, since all enjoyment in society depends on that harmony that is based on sincere affection; and so we are shut up to loving one another.

The truth that man can distinguish the true religion from what is false, is a point to which I shall devote a special

chapter, and so pass it over for the present; but his inability to ascertain the mode of service which will be pleasing to God is evident, because this is a matter that concerns the Most High himself, and not the creature; for man, though he knows the Creator may be exalted, and that he is all-wise and good, yet comes far short of the absolute knowledge of God; and since he fails to comprehend the perfection of the essential attributes of God, how can he know intuitively the mode of service suitable to the exalted nature of the Most High? Therefore, though the services prescribed in holy writ do some of them seem to human weakness inconsistent with the dictates of our judgment, still it does not follow that religion is false; for the service of God is not a matter to be determined by our imperfect apprehensions of the truth.

Take an illustration in support of this, from matters of every-day observation, which we believe to be true, though in apparent contradiction to reason. Look, for example, at the mode of treating superficial erysipelas; for though it is an inflammatory disease, you see it cured by cauterization. Now this is contrary to scientific treatment; for science says that inflammation must be reduced by its opposite, and we all know that actual cautery produces inflammation, and the parts cauterized continue inflamed so long as that remedy is employed. So it is said that inflammatory ophthalmia is often cured by the application of the solution of the nitrate of silver. Now since these things are so palpably true that we must perforce assent to them, we see the secret things of nature mark out for us a true judgment, according to observed facts, and these again are opposed to the decisions of reason in points that cannot be denied, and we cannot tell the cause of the contradiction.

Since then there are opinions about material nature that must be true, inasmuch as they are established by experiments, which yet contradict reason, is it strange if the Creator reveals truths which contradict our apprehensions of things, and still are truths? Surely then we ought to yield credence to whatever the Most High prescribes in his law, even though some things in it seem to differ from our

own conclusions; for man is necessarily less able to understand the cause of the seeming contradiction here than in those lower matters already noticed.

CHAPTER VI.

Man can distinguish the true religion from the false.

In the last chapter I promised to devote another to this matter, and now proceed to remark, that if we would know how to distinguish the true from the false among the principal religions of the world,' let us look first at the books which their followers believe to be from God, and enquire whether they were actually written by the author to whom they are ascribed. Then are the occurrences said to have taken place, true or false? Are the narrations trustworthy in all respects? The evidence required on these points is precisely that which is requisite to prove the genuineness of any other book, and no one will deny that man is adequate to sit in judgment on the matter. In carrying on this investigation, then, let us compare the contents of these with other histories, and with what we learn in other ways concerning events and philosophical opinions. If then we find that one of them contains histories or doctrines contradicted by facts or established principles of science, we must withhold from it our confidence. But if each new historical fact gleaned from ancient books, from inscriptions painted on the temples of ancient Egypt, or engraved on marbles excavated from the buried cities of Assyria, or obtained from any other source, uniformly corroborates the testimony of the book, and nothing exists in the principles of the most recent science, that is really established, to oppose its teachings, then our confidence in it is proportionably great. Now these last statements express what is true of the book which

The author means such as the Christian and Mohammedan religions as distinguished from the sects into which they are subdivided, and his argument skil fully contrasts the Bible and Koran, without mentioning the last, as indeed it might not have been safe in Damascus.

Christians say is from God, and I would ask, are they true any other book?

of

Then, if satisfied of the genuineness of the book, let us examine with care whatever it contains of history or doctrine; and if we find in it prophecies written many ages before their fulfilment, and then fulfilled to the letter by men who did not believe, or had not even heard of them, we conclude that, beyond a doubt, they are from God, for only he who is great and mighty knows the secrets of the future. So, too, if we find in it the record of miracles utterly beyond the powers of nature, or such as openly defy its laws, we decide, at once, that God has wrought them; for only he can change or set aside the laws which he has appointed to created things. Then, if we find that the men who uttered these prophecies and wrought these miracles, themselves wrote the book, claiming that all which they wrote was from God and confirmed by his authority, we conclude that such a book is the book of God. For the Most High does not confer the gift of prophecy on teachers of error, nor does he enable a man to work miracles so as to give divine authority to doctrines that are false.

This is precisely the course of argument which establishes the genuineness of the Bible, and proves its teachings to be from God. Moreover, these proofs are plain, and no more transcend the ability of men to understand them than any which are used in ordinary affairs. And where is another book established by such proofs ?

Let us next look at the influence of these religions on individuals and nations. As to the former, what religion leads its followers to avoid whatever is base and dishonorable? be truthful and trustworthy in word and act? kind, not only to their co-religionists, but to all? and conformed to him who is perfect in purity and truth, and causes his sun to shine on the evil and the good? We expect all this from the religion which proceeds from God, and this is precisely the fruit produced by the religion of Christ on those who truly imbibe its spirit; and where is the other religion of which we can say as much? It is true that in many

[blocks in formation]

who are called Christians these points do not appear, but the reason is that they set aside the Bible and take the commandments of men in its stead, or neglect the duties of religion altogether, as is the case with most of the (nominal) Christians in our land.1

As to communities, how great are those blessings the Christian religion has conferred on the nations that embrace it! Before, they were savage barbarians; but under it they have gradually advanced in civilization, till they excel all others in whatever conduces to the good of man, in the general education of their children, in the knowledge of books, in their advance in commercial prosperity, in the prosecution of the most profitable manufactures, and in a constant improvement in the higher departments of science. These nations are in various stages of progress in these things; but every one of them increases in power and energy, and their people advance in prosperity in roportion to the closeness of their adherence to the Wod of God. Now, does it seem as though a sane mind could not understand that the book which secures benefits like these must be from God?

So much for the question, as it relates to the principal religions of the world; but as to the different sects of the same religion,- for example, the Christian religion, -we remark that they differ mostly about matters not mentioned in the Word of God;2 and is it difficult for an honest mind to decide that such are without divine authority, and therefore of no binding obligation? But if the points in debate are mentioned in the Bible, then must we search out the meaning of that book, as we would the meaning of any other, by employing the usual means to that end. And here, more important than all else, is rectitude of motive, and a mind unprejudiced; for the fundamental teachings of Scrip

With admirable tact the errors of the nominal churches of the East and the true nature of a spiritual Christianity are here set forth, yet without the mention of a single name that might awaken the prejudices of those for whom it was written.

2 This is as true of the nominal Christian sects in Turkey, as it is not true of the different denominations in Protestant countries.

« AnteriorContinuar »