A Christian's Reasonable Service {Part 3)
by Wilhelmus aBrakel
This internal knowledge of God can be increased by viewing the creatures and their experiences as being representative of the activities and government of God. This is therefore referred to as the external knowledge of God, it being derived from external matters (Romans 1:19-20). Job testifies of this, “But ask now the beasts, and they shall teach thee; and the fowls of the air, and they shall tell thee: or speak to the earth, and it shall teach thee: and the fishes of the sea shall declare unto thee. Who knoweth not in all these that the hand of the Lord hath wrought this?” (Job 12:7-9). This is confirmed further in the following passages, “The heavens declare the glory of God; and the firmament sheweth His handiwork. Day unto day uttereth speech, and night unto night sheweth knowledge. There is no speech nor language, where their voice is not heard” (Psalms 19:1-3); “... who in times past suffered all nations to walk in their own ways. Nevertheless He left not Himself without witness, in that He did good, and gave us rain from heaven, and fruitful seasons, filling our hearts with food and gladness” (Acts 14:16-17). From all this it becomes evident that man by nature possesses both an external and internal knowledge of God.
The most brilliant philosophers have made much progress in this knowledge as a result of the observation of creatures. One can increase in this knowledge in a threefold manner:
(1) By way of negation, barring from God all imperfection, frailty, finality and insignificance, all of which are to be found in the creature;
(2) By way of excellence, infinitely and perfectly ascribing to God all that can be observed as glorious, beautiful, and enjoyable in the creature, for the original cause will always excel that which is to be found in any created object;
(3) By way of causality, ascending from a simple matter to its cause, from thence proceeding to the higher cause, thus finally arriving at the ultimate cause which is God, and from thence descending by way of various causes to the lowest of all creatures.
Question: Is there such a knowledge of God in the natural man?
Answer: The Socinians deny all knowledge of God from nature and maintain that the knowledge of God has been passed on from generation to generation since the time of Noah or, by means of a special revelation of God, to certain individuals. Our response to this question, however, is positive.
First, it is evident from the texts previously referred to: Romans 2:14-15; Romans 1:19; Job 12:7-9; Psalms 19:1-3; Acts 14:16-17.
Secondly, it is evident from experience which teaches that there is not a nation under the sun which does not acknowledge a deity. The heathen themselves bear witness to this in their writings. Christians, who by virtue of maritime travel to Asia, Africa, and America have visited places where Christians have never been, have discovered that all nations, however savage they may have been, had an impression of a deity, albeit that some did not manifest any exercise of religion. Thus, the entire world exclaims: There is a God!
Thirdly, it is evident from ma's inclination to honor something that is tangible. The religious worship of such things gives evidence that there is an external impression of the existence of a god. The lofty affections of men could not be persuaded to honor a piece of wood or stone, unless they would consider it as containing a deity or to be representative of the immediate presence of a deity who would be pleased by such service.
Fourthly, it is evident from the fact that one can teach a savage heathen, even if he is deaf and dumb, by means of signs and gestures to have respect for God and to animate his conscience concerning sin and virtue. This could certainly not occur if he did not have some initial internal knowledge concerning a deity.
Fifthly, if the knowledge of God in man were not innate and he lacked the ability by way of the visible to ascend to the invisible God, then the heathen would be without sin. In the absence of a lawgiver there is also no law, and wherever there is no law there is no transgression; therefore, they could not be condemned. To hold to the latter is absurd, and thus it is certain that the heathen have knowledge of God.
Objection #1: All that comes naturally to man is to be found in all men at all times. The knowledge of God, however, is not to be found in all, since in some heathen it has been observed that not the least trace of religion was found. Such knowledge of God is not always present, for David states, “The fool hath said in his heart, There is no God” (Psalms 14:1). And Paul refers to ἄθεοι (atheoi) or atheists: “... without God in the world” (Ephesians 2:12).
Answer: (1) It is petitio principii: this is precisely the point of contention. We maintain that the acknowledgment or impression of the existence of a god is at all times to be found in all, as we have proven in a five-fold manner. This is potentially true and also as far as ma's rationality is concerned.
(2) Even if there might be people who do not give the least evidence of any religion, it does not necessarily follow that there is no impression concerning a deity concealed in their heart. Our discussion does not concern itself with the practice of religion, but with the propensity toward the acknowledgment of a deity.
(3) David speaks of fools, of ungodly persons given over to themselves who testify by their behavior that they neither honor, fear, nor serve a deity. By means of their wickedness they seek to erase the impression they have concerning God and rashly desire to silence their disturbed conscience. David, however, does not here address the innate knowledge of God.
(4) Paul calls such individuals atheists who neither have God as their reconciled God, Benefactor, or Salvation, nor as their Hope for eternal felicity. This text obviously does not relate to this matter.
by Wilhelmus aBrakel
This internal knowledge of God can be increased by viewing the creatures and their experiences as being representative of the activities and government of God. This is therefore referred to as the external knowledge of God, it being derived from external matters (Romans 1:19-20). Job testifies of this, “But ask now the beasts, and they shall teach thee; and the fowls of the air, and they shall tell thee: or speak to the earth, and it shall teach thee: and the fishes of the sea shall declare unto thee. Who knoweth not in all these that the hand of the Lord hath wrought this?” (Job 12:7-9). This is confirmed further in the following passages, “The heavens declare the glory of God; and the firmament sheweth His handiwork. Day unto day uttereth speech, and night unto night sheweth knowledge. There is no speech nor language, where their voice is not heard” (Psalms 19:1-3); “... who in times past suffered all nations to walk in their own ways. Nevertheless He left not Himself without witness, in that He did good, and gave us rain from heaven, and fruitful seasons, filling our hearts with food and gladness” (Acts 14:16-17). From all this it becomes evident that man by nature possesses both an external and internal knowledge of God.
The most brilliant philosophers have made much progress in this knowledge as a result of the observation of creatures. One can increase in this knowledge in a threefold manner:
(1) By way of negation, barring from God all imperfection, frailty, finality and insignificance, all of which are to be found in the creature;
(2) By way of excellence, infinitely and perfectly ascribing to God all that can be observed as glorious, beautiful, and enjoyable in the creature, for the original cause will always excel that which is to be found in any created object;
(3) By way of causality, ascending from a simple matter to its cause, from thence proceeding to the higher cause, thus finally arriving at the ultimate cause which is God, and from thence descending by way of various causes to the lowest of all creatures.
Question: Is there such a knowledge of God in the natural man?
Answer: The Socinians deny all knowledge of God from nature and maintain that the knowledge of God has been passed on from generation to generation since the time of Noah or, by means of a special revelation of God, to certain individuals. Our response to this question, however, is positive.
First, it is evident from the texts previously referred to: Romans 2:14-15; Romans 1:19; Job 12:7-9; Psalms 19:1-3; Acts 14:16-17.
Secondly, it is evident from experience which teaches that there is not a nation under the sun which does not acknowledge a deity. The heathen themselves bear witness to this in their writings. Christians, who by virtue of maritime travel to Asia, Africa, and America have visited places where Christians have never been, have discovered that all nations, however savage they may have been, had an impression of a deity, albeit that some did not manifest any exercise of religion. Thus, the entire world exclaims: There is a God!
Thirdly, it is evident from ma's inclination to honor something that is tangible. The religious worship of such things gives evidence that there is an external impression of the existence of a god. The lofty affections of men could not be persuaded to honor a piece of wood or stone, unless they would consider it as containing a deity or to be representative of the immediate presence of a deity who would be pleased by such service.
Fourthly, it is evident from the fact that one can teach a savage heathen, even if he is deaf and dumb, by means of signs and gestures to have respect for God and to animate his conscience concerning sin and virtue. This could certainly not occur if he did not have some initial internal knowledge concerning a deity.
Fifthly, if the knowledge of God in man were not innate and he lacked the ability by way of the visible to ascend to the invisible God, then the heathen would be without sin. In the absence of a lawgiver there is also no law, and wherever there is no law there is no transgression; therefore, they could not be condemned. To hold to the latter is absurd, and thus it is certain that the heathen have knowledge of God.
Objection #1: All that comes naturally to man is to be found in all men at all times. The knowledge of God, however, is not to be found in all, since in some heathen it has been observed that not the least trace of religion was found. Such knowledge of God is not always present, for David states, “The fool hath said in his heart, There is no God” (Psalms 14:1). And Paul refers to ἄθεοι (atheoi) or atheists: “... without God in the world” (Ephesians 2:12).
Answer: (1) It is petitio principii: this is precisely the point of contention. We maintain that the acknowledgment or impression of the existence of a god is at all times to be found in all, as we have proven in a five-fold manner. This is potentially true and also as far as ma's rationality is concerned.
(2) Even if there might be people who do not give the least evidence of any religion, it does not necessarily follow that there is no impression concerning a deity concealed in their heart. Our discussion does not concern itself with the practice of religion, but with the propensity toward the acknowledgment of a deity.
(3) David speaks of fools, of ungodly persons given over to themselves who testify by their behavior that they neither honor, fear, nor serve a deity. By means of their wickedness they seek to erase the impression they have concerning God and rashly desire to silence their disturbed conscience. David, however, does not here address the innate knowledge of God.
(4) Paul calls such individuals atheists who neither have God as their reconciled God, Benefactor, or Salvation, nor as their Hope for eternal felicity. This text obviously does not relate to this matter.
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