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Tfc* AUTHOR'S fipM' to to Readers:
Divine Revelation in General,
AND OF THE
Jewijh, Mahometan^ and Chrijitan
Vol. II. § S E Cr
Concerning Divine Revelation.
TH E making known or communicating to another such propositions as, antecedent to that communication, the other was a stranger to, this is properly called revelation, whether the other could otherwise have come at the knowledge of such propositions, or not: and it is called revelation, not on account of any particular way in which the discovery is made, nor on account of the agent who makes that discovery, but only from the discovery itself, as there is something laid open or disclosed, which before was secret and lay hid. Indeed, if propositions are brought to our remembrance, or if our attention is called in to such propositions as otherwise would have been forgot, or neglected, or would not have been sufficiently attended to, these may be, and usually arc, in a loose and improper sense, called revelation, though, in strictness of speech, they are not so. And, as there must be something disclosed or made known, that was not known befbre',toconstitute revelation Jlri&ly and properly so called j so, consequently, whatever is mysterious nndunintelligible,(o far as it is unintelligible, cannot be revelation in any fense; because there is nothing laid open, or revealed, or brought to remembrance, nor is the attention at all awakened, or engaged; nor, indeed, are there any other images impressed upon the mind thereby, than the unconnected ideas of characters and founds. If one man, by speech, writing, or otherwise, communicates knowledge to, or refreshes the memory, or awakens the attention of another, as aforesaid, this is called human revelation; if the Deity, by a particular and special application of his power and providence, communicates knowledge to, or awakens the attention, or refreshes the memories of his creatures, as aforesaid, this is called divine revelation; it beingdenominated divine, orhuman,not from the subject-matter revealed, but from the personal character of the revealer. The way in which God communicates knowledge to men, by an extraordinary divine interposition (supposing at any time he does) cannot, I think, certainly be determined;