The proper arrangement of the various parts of any communication
designed to convey knowledge from one to others, is an important factor
in this subject of _revelation_. Remember "the clear is the true." This
is the case in all methodic arrangements; to this rule there are no
exceptions. The fundamental truth must first be developed. A child must
first be instructed in the rudiments of numbers in order to learn the
science of mathematics, otherwise no sensible progress can be made.
Intricate problems in Euclid are not to be presented to beginners for
solution. So, in religion, the primary thought of the existence of God
is the first great truth made known. Second, we are taught that he
possesses power, wisdom and goodness. This instruction must also be
adapted to the capacity of those who are to be taught. We know that the
very young mind needs more simple instruction than the adult. As, of
necessity, there was a first man, and a time when that first man began
to be, so, of necessity, in the beginning of the life of that man,
however perfectly developed his body might have been, his mind was
infantile--destitute of the first principles of an education.
Object lessons were called for. Here they come in hills and dales, dry
lands and running waters, in trees and vines, in shrubs and grass,
flowers and fruits, beasts, birds and winged insects and creeping
things, and higher up in the sun with his brilliant light, and in the
moon with her paler rays, and in all her attending, sparkling stars.
Here are the objects for man's first lesson. Just now the wise man of
this world, a skeptic, asks the question, Could not the first man, with
all these objects before him, learn by the use of reason the fact that
all these objects originated from a creator? And if he could he
certainly needed no revelation, for, reasoning from nature up to
nature's God, he might then, from the order, beauty and harmony of all,
reach the idea of his character, and from this deduce a knowledge of his
will, and if so a revelation was not necessary. This seems to me very
clear, and you often say "the clear is the true." This is my reason for
rejecting the idea that a revelation was ever made.
Will you, Mr. Christian, grapple with this? I would with pleasure if
there was anything in it to grapple with, but you will see nothing real
in your premises, for objects teach nothing without an instructor. There
lies a brick, pick it up and examine its surface closely; do you, from
it, reach the idea of its maker? No. Yet I know it must have been made,
for I have seen other bricks made, and this resembles them. Very well.
Did you ever see worlds made, and, if so, does our earth resemble them?
But when you saw those bricks made were there not several men engaged in
their manufacture, as well as horses? There is no analogy in your
premises; you beg the question entirely; you take the whole foundation
for granted; your argument is "as clear as mud."
Had you seen others made by only one maker, then and only then could you
by analogy have reached even the idea that ours was made also. Also, the
makers of those bricks may have been of the most base and malignant
disposition, for you can learn nothing of their disposition from the
bricks; they only testify of the skill of their makers--this is all. Do
you not see that you give me nothing to grapple with? The truth is this,
nature gives you no sufficient foundation for religion. Revelation must
of necessity furnish us with that. Without revelation no one can learn
of the existence and character of God. The knowledge of his existence,
power and wisdom might excite reverence, but this alone could not bring
man's religious powers into activity. To this must be added the
knowledge of his goodness and kindness towards, and his love of, those
who are required to worship him. And in addition to all this, there must
be a revelation of the divine will concerning human action, for the term
_worship_ indicates submission and obedience; without this, very
important elements would be wanting, and the system show great
imperfection and want of wisdom--as man could not learn his relation nor
obligation to that great Creator and Preserver of all. But give in
addition the knowledge of man's relation to and dependence upon God,
with a knowledge of his will in the form of law or commands, with
promises of good annexed, resting upon the condition of obedience. Such
a system of revelation would be perfect, fitted to the necessities of
human nature. And you, Mr. Skeptic, have agreed with me, that the nature
of man was true and right. Now, when we find a perfectly straight edge,
and then find another edge that fits it, we know that the last is also
perfectly straight, for straight and crooked edges do not match. Having
already found the kind of a revelation that human nature made necessary,
in my next I shall show that such a revelation is contained in the
Bible. Then as human nature is true, and as the Bible's revelation is
exactly fitted to it, the inevitable conclusion will follow that the
Bible does contain a revelation from God to man.