Philosophy of the Plan of Salvation: A Book for the Times

by James B. Walker

There are but two ways in which truth can be brought into contact with the mind. The one is sometimes called knowledge; the other, faith, or belief of testimony. In the earlier and ruder ages, men were necessarily moved more by knowledge, derived from their own observation and experience, through the medium of their senses; but as mankind increased in number, important truth was conveyed by one man or one generation communicating their experience, and another man or another generation receiving it by belief in their testimony. Perception and faith are the only modes by which truth can be brought into contact with the soul; and their effects are nearly the same upon man’s conduct and feelings, with the following remarkable exception: Of facts which are the subjects of personal observation, every time they are experienced, the effect upon the soul grows less; while, on the contrary, those facts which are received by faith, produce, every time they are realised, a greater effect upon the soul. By constant sight, the effect of objects seen grows less; by constant faith, the effect of objects believed in grows greater. The probable reason of this is, that personal observation does not admit of the influence of the imagination in impressing the fact; while unseen objects, realised by faith, have the auxiliary aid of the imagination, not to exaggerate them, but to clothe them with living colours, and impress them upon the heart. Whether this be the reason or not, the fact is true, that the more frequently we see, the less we feel the power of an object; while the more frequently we dwell upon an object by faith, the more we feel its power. This being true, it follows that faith would be the method best adapted to bring the sublime truths of the new dispensation to bear upon the souls of men. And further, as the dispensation is spiritual, and has relation to unseen and eternal things, faith becomes the only medium through which they can be conveyed to the soul.

Furthermore, man is so constituted that his faith, or belief, has an influence not only over his conduct in life, but, likewise, over the character and action of the moral powers of the soul.

Faith governs the conscience.

We have said, in another place, that a true conscience depends upon a true faith. No proposition in morals is more plain. It is not our design to inquire what leads, or has led, men to a wrong faith. Whatever may be the cause of any particular belief, it is incontrovertible that, if a man believes a thing to be right, conscience cannot condemn an act performed in view of that belief. Conscience is so modified and guided by a man’s faith, that it will sanction and command an act in one man which it will forbid and condemn in another. A Roman Catholic believes that he ought to pray to the Virgin Mary to intercede for him with God; and if a good Roman Catholic were to neglect his worship to the saints, his conscience would smite him, until, in some instances, he confessed his sin with tears. Now, if a good Protestant were to pray to saints, or to any other being but God, his conscience would smite him for doing that which the conscience of the Roman Catholic smote him for not doing. So the heathen mother will conscientiously throw her infant into the Ganges, or under the wheels of Juggernaut, while the conscience of a Christian mother would convict her of murder were she to do the same act. Conscience seldom convicts those whom Christians call impenitent persons for neglecting to pray, while the moment a man becomes a true believer, he will be convicted of guilt if he neglects the duty. So certainly and so clearly is it true, that a man’s conscience is governed by his faith.

Faith governs the affections.

As man is constituted, no power in the universe can move his affections to an object until he believes that the object possesses some loveliness or excellency of character. The heart is affected just as much by the goodness of another, if we believe that goodness to exist, as it would be if we knew that it existed. No matter, in the case of the affections, whether the object in reality possesses the good qualities or not, if they are fully believed to exist, the affections will act just as certainly as though they really did exist. The affections are constituted to be governed by faith. And they act most powerfully, as was demonstrated in a previous chapter, in view of good qualities existing in another, who, under certain circumstances, exercises those qualities towards us. The fact, then, is apparent, that the conduct of man’s life is influenced by what he believes; and especially that the character and action of the moral powers of his nature are governed by the principle of faith.

Another most important fact in connection with this subject is, that a man’s interests, temporal and spiritual, depend upon what he believes. The nature of man and the nature of things are so constituted, that the belief of falsehood always destroys man’s interests, temporal or spiritual, and the belief of truth invariably guides man right, and secures his best and highest good.

Perhaps the most absurd and injurious adage that has ever gained currency among mankind, is ‘that it is no difference what a man believes, if only he be sincere.’ Now, the truth is, that the more sincerely a man believes falsehood, the more destructive it is to all his interests, for time and eternity. This statement can be confirmed in every mind beyond the reach of doubt.

First, The influence of believing falsehood on temporal and social interests.

We will state some cases of common and constant occurrence, in order that the principle may be made obvious.