LANGUAGE CONFOUNDED by E. Goodrich

Publishing Committee · Battle Creek, Mich. · Aug 25, 1859

LANGUAGE CONFOUNDED.

By E. Goodrich

At first sight this topic may not seem to be a proper one for the columns of a religious paper; yet when we remember that language is the medium of thought, (religious as well as any other kind,) and when we see so much confusion in the religious world, which is the result of language confounded, the investigation and proper understanding of this becomes of primary importance.

Language is the medium of thought, and in its unlimited signification embraces all those sounds or characters by which one person is enabled to signify to another his own knowledge, feelings or desires; and the universal law of all language, the rule by which all communications are rendered definite and intelligent is this, viz., every sound made (whether by the human voice or an instrument, it matters not) must stand as an unchangeable representation of some definite idea. Also every character used must always signify the same definite idea. And just in proportion as we adhere to this rule, there will be union of thought and action; and also in just the ratio that we depart from this law, will our communications be meaningless; and confusion will follow.

Here is the origin of Babylon. Surely unless the same signs are made always to signify the same thing, how can the mind of the speaker be understood? It cannot. And if what is spoken cannot be understood, how can there be union of faith in what is taught, or union of action in what is commanded? Certainly there cannot be.

The above being true, (as we may learn from observation,) it follows that the success of every enterprise which is to be accomplished by the united action of many, depends upon a strict adherence to the above named law. This the apostle Paul has illustrated in 1 Cor. xiv, 8. For if the trumpet give an uncertain sound, (or in other words, if the sound made by the trumpet is uncertain in its signification,) who shall prepare himself to the battle; i. e., if the same sound made upon the same trumpet does not always signify the same idea, how shall it be known what is commanded? It may be a charge, an armistice, or sudden retreat, and the result is that while a portion are preparing for a deadly onset, a second portion are standing still, waiting for conditions of peace, and the remainder are making all possible dispatch in retreating from the field of action. Hence confusion. But the opposite of this being true, i. e., the trumpet always giving a certain signification in sounding, every man can readily prepare himself to the battle, whether in fighting, marching or retreating. Hence there is order.

If we wish to see this more perfectly illustrated, let us for a short time turn our attention to mechanism. Here we find order, perfect union of thought and action. The master mechanic goes forth, followed by forty or as many hundred workmen, for the accomplishment of some great work, the creation of some mighty structure; and they work as one man, because every term used in the language of the mechanic (whether applied to the rules used or work performed) has the same never-changing signification. The result is a perfect building; whereas if the language was confounded the work would cease as in the instance where God confounded the language of the builders of the tower of Babel; which word signifies confusion.

The object of the above remarks is to show that in understanding Bible truth, the revealed will of God to men, we must necessarily be governed by the same inflexible rule of language by which all other communications are made. The first question that naturally arises in the mind of the Bible student is, Can I understand the Scripture? The answer to this question must depend upon and correspond with the nature of the language used. If the language used is certain, the interpretation is sure. But if the same forms of expression, and the same terms, do not always convey the same ideas, or signify the same things, it is in vain to endeavor to gain a knowledge of what the Scriptures teach; and we may well say the Bible is an old fiddle, and that we can play any tune upon it that we wish. This is seductive Infidelity. But the Bible can be understood, because every term or expression used is designed to convey some definite thought.

It is necessary, however, at this point to caution the reader against mistaking an application of an idea for the idea itself. For the same term, used in conjunction with other qualifying terms, may be made to express the same idea to a greater or less extent, or it may give it a hundred different applications. The application of an idea is always determined by the connection in which it is used, whether the idea has a primary or a secondary application. Also it is proper to remark that as simple terms can only express simple or distinct ideas, no simple term can be made to express both an object and the quality of the object at the same time. Compound ideas can only be represented by terms equally as varied as the ideas to be expressed.

If we heed the above rules, we may understand the language of the Bible as well as any other language used. But if we violate them, (and when we find terms that express too much or too little, or do not sustain our pre-adopted faith, give them a theological definition,) it is then that the flood-gates of vagary are thrown open, and we are left to the mercy of sectarian teachers.

To illustrate the truth of the above, we may take any term we choose. For instance, let us take the term quanity. This term stands as an unchangeable representation of an idea, and yet time would fail to speak of its varied application. It applies to every material and conceivable substance. Its application is known by the qualifying terms used in conjunction with it; little, much, immense, this, that, and so on. Again, let us take the term truth. This term, like the other, represents a definite thought; yet it readily unites with other terms or words that express quantity, quality and time, and hence like the other has a thousand different applications.

Thus the remarks might be extended. But as the only object is to illustrate the truth, giving it a particular Bible application, let us pass from these and notice some found in the Bible. The first term that comes under our observation is life. Now if the above rules and principles of interpretation be correct, we need have no fears in risking them all in the investigation of this term. The term life, like other words, signifies vitality or animation; and when used in that connection with persons or things, it means animated existence or vitalized being. This word then whenever and wherever used signifies simply animated existence, nothing more, nothing less. It is true there are different kinds of life, but other qualifying terms express them, or show the kind referred to, or the amount taken. The different kinds of life are so named either from the persons or things possessed of life, or from the element by which life is sustained.

The term animated life signifies the life of all animals. So with the term vegetable life: it means the life of all vegetables. The term spiritual life is so used because the life spoken of is produced by spirit action. Also political life is the result of political action. And if we wish to define the quantity or quality of the life referred to, we use such terms as the following: to wit, little, much, everlasting, unending, terminable, happy, miserable, wicked, righteous, and so on.

And although the term life, as found in the Bible and contained in the promises of God, does not in itself signify anything more than when found elsewhere, yet as it stands connected with every necessary, qualifying term, and is to be bestowed in conjunction with every positive good, while every evil (whether internal or external) is to be removed, we are warranted at once to come

to the conclusion that the life to be bestowed upon the christian is an endless chain of perfect bliss,

or a state of unending and unbounded happiness. And there is no need of confounding language, (by making it mean more than it does,) in coming to this conclusion. Again, in extending the application of the same thoughts, let us take the term death, a word that represents an idea completely opposite to the one signified by the term life; for it signifies the cessation and utter absence of all vitality or animation. Where death reigns, neither animation nor consciousness can exist, to the extent and according to the application that is made of the term, whether it has a partial (for it would be proper to say half-dead) or total application, whether it is applied to animals, vegetables, professions or persons; the doctrine, (that some believe and teach,) that death in any instance whatever can signify a state of conscious misery (either temporal or eternal,) to the contrary notwithstanding.

The death threatened Adam, as that is to be executed upon the finally impenitent, can form no exception to the above rules, even if it be replied that the penalty of God's law is spiritual or moral death. In the first place we have no such forms of expression; no such death threatened in the Bible. Secondly, we have no need of any such death that has been or is to be rendered in the form of judgment against men. And thirdly, we cannot find where anybody has been or is to be executed with moral death. And even if we admit the existence of the doctrine in the absence of those terms by which it only can be taught, the admission itself would weigh against our opponents in this matter; because spiritual death would signify the cessation of spiritual action. Moral death would signify the absence of all moral sensation. Those who are thus dead can have no sense of right or consciousness of wrong, but are past feeling, and therefore not pained with the stings of conscience or the gnawings of remorse. Pain is found only in the wounded life, and is the result of the conflict that is carried on between the law of life and the law of death, showing us all the while that the law of life has been broken, and warning us constantly to return to the obedience of the law infringed. Wherever the law of life reigns supreme, every organization, whether moral or not, under its jurisdiction, remains perfect, and is neither subject to change, decay or pain. And when death reigns, neither action, sensation, pain or consciousness can exist; because life is gone.

These remarks might be extended to a great length, and the rules of language herein named applied to all the terms by which the final destiny of the wicked is expressed, showing that if the terms, destruction, perish, devour, consume, burn up, &c., do not mean that the persons to whom they apply cease to be, then language is no longer language; and if the doctrine is true, it cannot be expressed for the want of proper signs by which our ideas may be signified.

But we forbear (at least for the present) from speaking further upon a subject that seems so obvious, hoping, with all who read, to be guided into all truth, and finally be saved with everlasting life.

E. GOODRICH.

Edenboro, Pa.