On the inspiration of the Scriptures, "R. R." says, 1836, page 345:

      The proofs for the divine origin of our sacred writings, or, more correctly, for the inspiration of the Scriptures, have usually been drawn from two sources--the Bible itself, and those displays of supernatural power by which revelation has been accompanied and confirmed. The latter, which are termed the external evidences, are well calculated to arrest the attention and compel the assent of the infidel; while the internal evidences, furnished by the Bible itself, deepen the convictions and increase the faith of the Christian. These [150] divisions are no doubt sufficiently convenient, though some of the more important proofs would seem to be of a mixed nature--as prophecy, which requires a prediction within the Bible, as much as the testimony of fact or history without. The mutual confirmation furnished by the Bible and the visible universe is of the same character; for though the former bears a separate testimony that God has created all things, yet it is from the correspondencies and analogies which are observed in both, and the congruity which exists between them, that there is derived a most interesting and conclusive evidence that both have proceeded from the same Author.

      Among those evidences which are properly called internal, there are some points which I have not seen much noticed, and which, nevertheless, in my opinion, carry no little weight with them. One of these, to which we will at present confine our attention, is the omission in the Bible of everything which tends merely to gratify curiosity.

      The passion of curiosity, which may be called the desire of knowledge, is one of the most active and powerful which we possess. It is worthy of remark, indeed, that the Divine Being has implanted in us the most anxious longings for those things which are really the most necessary to our existence, or most conducive to our happiness. Thus a natural inclination leads every one to partake of these necessary things, and the support of life as well as the pursuit of everything requisite to our well-being, instead of being unwelcome tasks imperfectly performed and often neglected, become the most urgent desires, and the most agreeable employments. As, therefore, the acquisition of knowledge is most necessary to fit man for the high purposes of his creation, he has been endowed with an almost unlimited capacity and desire for knowledge. This is a desire which nothing can abate, and which extends itself to everything real or unreal, fact or fiction. Who has not witnessed in the child the eager passion for the tales of the nursery? Or, when the narrator has stopped in the midst of a marvelous story, who has not observed in the infant listener, the agony of ungratified desire? And who is there; indeed, old or young, who has not experienced the delight derived from the acquisition of knowledge, or felt the tortures of disappointed curiosity?

      The passion of curiosity, like every other strong desire, is liable to transcend its legitimate boundaries and become excessive. An insatiable appetite for the marvelous is an exemplification of this, and also the desire to accumulate vast stores of knowledge and indulge in remote speculations which oppress and bewilder the mind, and can never be turned to any useful end. Utility, indeed, is the purpose for which all the passions and faculties are given; and to indulge them further than this, or employ them merely for the sake of the pleasure which their exercise affords, is to abuse and misapply them. This makes the distinction between virtue and vice; and it is such an inordinate or unlawful indulgence, and consequent misuse of the powers and faculties of human nature, which forms a striking characteristic of the bulk of the human family. Every passion too which is thus indulged is thereby increased in strength, and usurps the place and the powers of others, as the cultivated plant widely extends its luxuriant leaves, and monopolizes the nutritious qualities of the soil. Hence such passions, like the miser's love of gold, become as importunate as they are violent and insatiable.

      The means now by which imposters have always succeeded in deceiving men, has been by ministering to these extravagant desires, and holding out a bait to some morbid appetite, until the bit was in their mouth and the saddle upon their back. And amongst all the desires, that of knowledge has been particularly regarded, and more especially by religious imposters. Like the tempter of Eve, they have proffered godlike knowledge, in exchange for obedience, knowing that [152] there are few who will not, like our first parents, forsake the path of duty for the gratification of curiosity.

      Thus the Mormonites, in our own day, while they sought to minister to this passion by the old wives' fables of the Book of Mormon, and a pretended revelation of the fortunes of the lost tribes of Israel, the origin of the Indian nations, Free-masonry, etc., have labored assiduously to keep up the delusion by claims of miraculous power, and mysterious visions, and the novelty of a splendid decorated and gorgeous temple.

      Thus too the arch imposter Mahomet, while he permitted to his votaries an inordinate indulgence of those passions to which the eastern nations are peculiarly addicted, declares expressly, "We have sent thee the Alcoran to clear to men the doubts touching religion, and to guide true believers into the right way," and accordingly proceeds to reveal the secret cause of Satan's expulsion from heaven. Reader, would you like to know it?--I shall not tell it you--such knowledge might be of use to devils, but it can not profit man. He also gives a particular account of the Aaraf or Prisons, a place between Hell and Paradise, and the condition of the persons in it; details some of Noah's conversation with the antediluvians; relates the story of the seven sleepers, and furnishes an account not only of the particular torments of the wicked, but the joys of the righteous--the gardens "beautified with date trees and vines, and rivers flowing in the midst"--and the seven heavens with all their glories; not to speak of his journey from Mecca to Jerusalem in a single night--his supposed visit to heaven in company with the angel Gabriel, and mounted on a white Burac, during which he saw all the prophets that preceded him, and the wonders of Paradise--from a revelation of all which, the courteous reader, however curious, will excuse me. Nor is it necessary to speak of the visions of Baron Swedenborg, or the peculiarities of the many deceivers who have sought to gain their purposes by consecrating sensual indulgence, or catering novelties and prodigies for the eagerness of curiosity. It is sufficient for us to know that such traits are characteristic of them all.

      But it is not so with the BIBLE. And it is with me a consideration of no little weight as it regards the proof of the inspiration of the sacred volume, that it is the only professed revelation of spiritual and eternal things which is free from EVERYTHING CALCULATED TO GRATIFY MERELY A VAIN CURIOSITY. In it there is nothing whatever impertinent--nothing unnecessary. It gives us no useless history of devils or of angels--the secret counsels of eternity remain undisclosed--the peculiar condition of departed spirits is not detailed--nor are the inhabitants of the sun, moon and stars described. It is intended for man during his abode upon this earth. It begins therefore with [153] the creation of the world and ends with its destruction. It is designed to elevate and perfect the character of man. It presents therefore the Divine Being, as manifested in his works of creation and the history of the human family, as the standard of perfection, and the object of supreme regard. Nothing whatever is introduced which has no tendency to inspire confidence, fortitude, and hope, or lead to personal purity and practical benevolence. It neither exposes the folly of the researches of antiquarians and philosophers, nor confirms their truth; and the history of future events is concealed in symbols and enigmas which are only to be understood when these events are accomplished. And finally, even the glories of heaven, the nature, laws, inhabitants, and enjoyments of that eternal world which it presents as the object of hope, are dimly sketched, or veiled in mysterious and allusive pictures.

      The reason of his reserve is obvious--that man should neither be diverted from the acquisition of that practical knowledge necessary to his condition, through the indulgence of idle curiosity and vain speculation; nor be induced to neglect his duties by such a development of the future as would wholly engross his mind and his affections. Enough is revealed to enforce duty, and to excite hope without the frenzy of enthusiasm.

      While then we can perceive in the omission of everything merely tending to gratify curiosity, indubitable evidence of the inspiration of the Scriptures, we can see in the vain attempt to be wise above what is written and to intrude into things which they have not seen, a striking manifestation of the pride, the folly, and the ignorance of men.

      In conclusion I may be permitted to illustrate the wisdom of this omission on the part of Heaven in the eloquent language of St. Pierre: "I remember that, on my return to France in a vessel which had been on a voyage to India, as soon as the sailors had perfectly distinguished the land of their native country, they became, in a great measure, incapable of attending to the duties of the ship. Some looked at it wishfully, without the power of minding anything else; others dressed themselves in their best clothes, as if they were going that moment to disembark; some talked to themselves, and others wept.

      "As we approached, the disorder of their minds increased. As they had been absent several years, there was no end to their admiration of the hills, the foliage of the trees, and even the rocks which skirted the shore, covered with weeds and mosses. The church spires of the village where they were born, which they distinguished at a distance up the country, and which they named one after another, filled them with transports of delight. [154]

      "But when the vessel entered the port, and when they saw on the quays their fathers, their mothers, their wives, their children, and their friends, stretching out their arms with tears of joy, and calling them by their names, it was no longer possible to retain a man on board; they all sprung on shore, and it became necessary, according to the custom of the port, to employ another set of mariners to bring the vessel to her mooring.

      "What then would be the case, were we indulged with a sensible display of that heavenly country, inhabited by those who are dearest to us, and who are worthy of our most sublime affections? The laborious and vain career of this life would from that moment come to an end. Its duties would be forsaken, and all our powers and feelings would be lost in perpetual rapture. It is wisdom, therefore, that a veil is spread over the glories of futurity. Let us enjoy the hope that the happy land awaits us, and in the meantime let us fulfill with cheerfulness and patience what belongs to our present condition."

[ROBERT RICHARDSON.]      

Source:

Robert Richardson. "Inspiration of the Scriptures." The Millennial Harbinger 7 (August 1836): 345-349.

[MHA1 150-155]