this revelation. The sincere man of good sense is disgusted by these things, and asks if there be no Pride of Folly as well as Reason, and no revelation of nonsense from the man's own brain, which is mistaken as an eternal truth coming winged from the Godhead? He rests, therefore, in his notions of mere material things; will see nothing which he cannot see through; believe nothing he cannot handle. These material notions have already become systematized; and so far as there is any philosophy commonly accredited amongst us, it is one which grows mainly out of this sensual way of looking at things; a philosophy which logically denies the possibility of inspiration, or intercourse with God, except through a miracle that shall transcend the faculties of Man.
Now on this subject of inspiration there are but three views possible. Each of these is supported by no one writer exclusively or perfectly, but by many taken in the aggregate. Let us examine each of them as it appears in recent times, with its philosophy and logical consequences. However, it is to be remembered that all conclusions which follow logically, are not to be charged on men who admit the premises.
CHAPTER VI.
THE RATIONALISTIC VIEW, OR NATURALISM.
This allows that the original powers of Nature, as shown in the inorganic, the vegetable, and the animal world, all came from God at the first; that he is a principle either material or spiritual, separate from the world, and independent thereof. He made the World, and all things, including Man, and stamped on them certain laws, which they are to keep.[1] He was but transiently present and
- ↑ There is another form of Naturalism which denies the existence of a God separate or separable from the universe. Since this system would annihilate
