In 1849 [sic], Mr. Campbell [sic] wrote: "In attempting to restore the ancient order of things, the right of private interpretation is of the highest importance. It is the exercise of this right which has elicited and maintained the present effort at Reformation and this alone which can carry it forward to its legitimate results.

[ROBERT RICHARDSON.]      

      There is nothing more important than a suitable preparation of mind in the study of the Holy Oracles. Much depends, it is true, upon the condition in which these oracles are presented to our consideration. We must have the original, or a correct version, in which the true sense is given and in which there is not the slightest leaning to sectarian tenets. But, taking it for granted for the present, that we have such a version before us, the ideas which we shall derive from it, and our success in the pursuit of divine truth will depend much upon the condition of our own minds.

      One of the prerequisites to which we have already adverted, is the conviction that we have a right to search and interpret the Scriptures for ourselves. A firm conviction that we possess this right is essential to our success. If we doubt our authority to search the Scriptures, we will scarce venture to consult them; or if we do, we will hardly trust ourselves to the conclusions to which they seem to lead us. If we fear that we are invading the province, and transgressing upon the prerogative of the clergy, we can have no confidence either in the teachings of the Scriptures or in ourselves. We dare not believe [190] what the Scripture seems to say, lest some learned theologian should have given a different interpretation to the passage; and we can scarcely rely implicitly upon his explanation, lest some other equally learned commentator should have supplied a different one. We are either without any fixed convictions upon the subject; or, if we receive in any case the assertions of some favorite teacher, we are led to mistake credulity for faith. Nor is it difficult for men to slide into these states of mind which are almost equally indolent and inactive. It requires little exertion of thought, and less examination of evidence, to make a doubter; and the easy trust of the credulous layman saves him the trouble of thinking altogether. Nay, some have been known to carry their humility and reverential awe so far, as not merely to shudder at the thought of venturing to understand the Scriptures for themselves, but to regard it as a piece of presumption even to attempt to understand their preacher.

      In the pursuit of divine knowledge, we must neither doubt nor tamely surrender our right to examine and judge for ourselves. On the contrary, we must fully realize our true position in respect to the divine communications, and not only feel perfectly assured of our right to hear and consider them, but regard this as an imperative duty and a most precious privilege.

      There is, however, another requisite to a proper preparation of mind, to which we shall briefly advert. This is the conviction that tine have to fear no delusion, and to guard against no sophism or artifice so far as the Bible itself is concerned; and that we have to fear our own want of perception only, and to guard alone against the false and sophistical reasonings of our own minds.

      When we are addressed by men, we have constantly to fear deception upon their part, as well as misconception upon our own. They desire to carry a point; to make a convert to their views; to secure the confidence and admiration of their followers. To this end they employ all the skill and ingenuity of the advocate, and often all the cunning and artifice of the sophist.

      When, however, we take up the Holy Scriptures, we are spared this labor, except as it respects ourselves. To the Book of God there can never attach aught of uncertainty or delusion. Its teachings are above all suspicion. Hence there are no false facts; no sophisms; no mere rhetorical devices. Here we have to apprehend no entanglement in logical snares; no deceitful declamation; no error in historical detail; no want of foresight in anticipation of the future. Nor can we dread any imperfection in wisdom and knowledge, or any deficiency of regard for those addressed. In a word, we are enabled to commit ourselves heart and mind to the word of God as to an infallible guide; an unerring teacher; and an ever faithful friend. There is no other [191] book in the world which can occupy the same position; the Natural World alone presents a just analogy and bears a similar relation to its Author and to man.

      It is a delightful reflection that we have thus no fallacy to fear in the Book of God, as we have ever in the books of men. And it is important that we should constantly remember this, and approach the sacred volume with the most implicit and undoubting confidence. It is an evident proof of a perverted mind to undervalue this quality of the Scriptures, and to deny its existence evinces either absolute infidelity, or bold and dangerous heresy. A Hume may argue against the truth of revelation, and a Priestly may trifle with its authority and even style the Apostle Paul "an inconclusive reasoner;" but the real student of the Scriptures is troubled neither with doubt nor disbelief, and can be neither an infidel nor a heretic. He approaches the subjects of the Bible just as the naturalist draws near to the objects of the material world; and the latter would as soon think of doubting or disbelieving the existence of the material things he sees and handles, as the former the truthfulness and reality of the spiritual things presented to his consideration in the Bible.

      Our own perceptions may be at fault. We may fail to pay a proper degree of attention. Our minds may be biassed by preconceived opinions and theories. Our reasoning may be unsound, and our deductions false. It is just so with the observer of Nature. He may take a partial and imperfect view of an object. He may decide too hastily upon its character and relation. He may wrest the facts of the material world to sustain a favorite hypothesis, and reason erroneously from true premises so as to reach a false conclusion.

      There is required, then, in the student of the Scriptures, the same condition of mind necessary to the successful student of Nature. Both must have a just reverence for the common Author, and an unwavering confidence in the reality and genuineness of the things whether of Nature or Religion. Both should have the same freedom from prejudice and prepossession, and both exercise the same care in observation, and observe the same justness and accuracy in their conclusions. With such prerequisites there could be no fear of the result. Truth, thus diligently sought, would always be found; and new discoveries would constantly reward pursuit.

[ROBERT RICHARDSON.]      

Sources:

1. Robert Richardson. Extract from "Interpretation of the Scriptures.--No. II. The Millennial Harbinger 18 (July 1847): 366.

2. ----------. Extracts from "Interpretation of the Scriptures.--No. III." The Millennial Harbinger 18 (October 1847): 558-561.

[MHA1 190-192]