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Page 14
(6) Thus to suppose that knowledge of natural and spiritual phenomena can be
gained from the prophetic books, is an utter mistake, which I shall
endeavour to expose, as I think philosophy, the age, and the question itself
demand. (7) I care not for the girdings of superstition, for superstition is
the bitter enemy, of all true knowledge and true morality. (8) Yes; it has
come to this! (9) Men who openly confess that they can form no idea of God,
and only know Him through created things, of which they know not the causes,
can unblushingly, accuse philosophers of Atheism. (10) Treating the question
methodically, I will show that prophecies varied, not only according to
the imagination and physical temperament of the prophet, but also according
to his particular opinions; and further that prophecy never rendered the
prophet wiser than he was before. (11) But I will first discuss the
assurance of truth which the prophets received, for this is akin to the
subject-matter of the chapter, and will serve to elucidate somewhat our
present point.
(12) Imagination does not, in its own nature, involve any certainty of
truth, such as is implied in every clear and distinct idea, but requires
some extrinsic reason to assure us of its objective reality: hence prophecy
cannot afford certainty, and the prophets were assured of God's revelation
by some sign, and not by the fact of revelation, as we may see from Abraham,
who, when he had heard the promise of God, demanded a sign, not because he
did not believe in God, but because he wished to be sure that it was God Who
made the promise. (13) The fact is still more evident in the case of Gideon:
"Show me," he says to God, "show me a sign, that I may know that it is Thou
that talkest with me." (14) God also says to Moses: "And let this be a
sign that I have sent thee." (15) Hezekiah, though he had long known Isaiah
to be a prophet, none the less demanded a sign of the cure which he
predicted. (15) It is thus quite evident that the prophets always received
some sign to certify them of their prophetic imaginings; and for this reason
Moses bids the Jews (Deut. xviii.) ask of the prophets a sign, namely, the
prediction of some coming event. (16) In this respect, prophetic knowledge
is inferior to natural knowledge, which needs no sign, and in itself implies
certitude. (17) Moreover, Scripture warrants the statement that the
certitude of the prophets was not mathematical, but moral. (18) Moses lays
down the punishment of death for the prophet who preaches new gods, even
though he confirm his doctrine by signs and wonders (Deut. xiii.); "For," he
says, "the Lord also worketh signs and wonders to try His people." (19) And
Jesus Christ warns His disciples of the same thing (Matt. xxiv:24). (20)
Furthermore, Ezekiel (xiv:9) plainly states that God sometimes deceives
men with false revelations; and Micaiah bears like witness in the case of
the prophets of Ahab.
(21) Although these instances go to prove that revelation is open to doubt,
it nevertheless contains, as we have said, a considerable element of
certainty, for God never deceives the good, nor His chosen, but (according
to the ancient proverb, and as appears in the history of Abigail and her
speech), God uses the good as instruments of goodness, and the wicked as
means to execute His wrath. (22) This may be seen from the case of Micaiah
above quoted; for although God had determined to deceive Ahab, through
prophets, He made use of lying prophets; to the good prophet He revealed the
truth, and did not forbid his proclaiming it.
(23) Still the certitude of prophecy, remains, as I have said, merely,
moral; for no one can justify himself before God, nor boast that he is an
instrument for God's goodness. (24) Scripture itself teaches and shows that
God led away David to number the people, though it bears ample
witness to David's piety.
(25) The whole question of the certitude of prophecy, was based on these three considerations:
1. That the things revealed were imagined very vividly, affecting the
prophets in the same way as things seen when awake;
2. The presence of a sign;
3. Lastly, and chiefly, that the mind of the prophet was given wholly,
to what was right and good.
(26) Although Scripture does not always make mention of a sign, we must
nevertheless suppose that a sign was always vouchsafed; for Scripture does
not always relate every, condition and circumstance (as many, have
remarked), but rather takes them for granted. (27) We may, however, admit
that no sign was needed when the prophecy declared nothing that was not
already contained in the law of Moses, because it was confirmed by that law.
(28) For instance, Jeremiah's prophecy, of the destruction of Jerusalem was
confirmed by the prophecies of other prophets, and by the threats in the
law, and, therefore, it needed no sign ; whereas Hananiah, who, contrary to
all the prophets, foretold the speedy restoration of the state, stood in
need of a sign, or he would have been in doubt as to the truth of his
prophecy, until it was confirmed by facts. (29) "The prophet which
prophesieth of peace, when the word of the prophet shall come to
pass, then shall the prophet be known that the Lord hath truly sent him."
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