Series of Letters In Defence of Divine Revelation
A SERIES OF LETTERS, IN DEFENCE OF DIVINE REVELATION; IN REPLY TO REV. ABNER KNEELAND'S SERIOUS INQUIRY INTO THE AUTHENTICITY OF THE SAME.


BY HOSEA BALLOU, Pastor of the Second Universalist Society in Boston.


TO WHICH IS ADDED, A RELIGIOUS CORRESPONDENCE, BETWEEN THE REV. HOSEA BALLOU, AND THE REV. DR. JOSEPH BUCKMINSTER AND REV. JOSEPH WALTON, PASTORS OF CONGREGATIONAL CHURCHES IN PORTSMOUTH, N. H.

_District of Massachusetts, to wit: District Clerk's Office_.

Be it remembered, that on the twenty-fifth day of July, A. D. 1820, in the forty-fifth year of the Independence of the United States of America, HENRY BOWEN, of the said district, has deposited in this office, the title of a book, the right whereof he claims as Proprietor in the words following, to wit:

"A Series of Letters, in defence of Divine Revelation; in reply to Rev. Abner Kneeland's Serious Inquiry into the authenticity of the same. By HOSEA BALLOU, Pastor of the Second Universalist Society in Boston. To which is added, a Religious Correspondence, between the Rev. Hosea Ballou, and the Rev. Dr. Joseph Buckminster, and Rev. Joseph Walton, Pastors of Congregational Churches in Portsmouth, N. H."

In conformity to the Act of the Congress of the United States, entitled, "An Act for the Encouragement of Learning, by securing the Copies of Maps, Charts and Books, to the Authors and Proprietors of such Copies, during the times therein mentioned:" and also to an Act entitled, "An Act supplementary to an Act, entitled, an Act for the Encouragement of Learning, by securing the Copies of Maps, Charts and Books, to the Authors and Proprietors of such Copies during the times therein mentioned; and extending the benefits thereof to the Arts of Designing, Engraving, and Etching Historical, and other Prints."

JOHN W. DAVIS, _Clerk of the District of Massachusetts_

TO THE READER.

Some few suggestions respecting the following Controversy are thought necessary in order to inform the reader how it was first introduced, the motives which led to it, and those which induced to its being published to the world.

We learn from the Rev. Mr. KNEELAND, that having at different times been exercised in his mind with serious doubts respecting the authenticity of the Scriptures, and the system of Divine Revelation, recorded in them, he was induced to solicit a correspondence with the Rev. Mr. BALLOU on the subject. That, in order to render the controversy the more interesting, by calling into action the energies of mind, and by directing the correspondence to definite purposes, he assumed the character of a real opponent, determining to maintain the opposition, in all its forms, until reduced, by necessity, to yield to successful arguments directed against it. It was with great reluctance that the advocate for the christian religion, in this controversy, consented to undertake a work of this nature; not, however, because he esteemed it unnecessary, or because he entertained any doubts with regard to the defensibility of revelation, but, as he contends, on account of the want of abilities and means to do the subject justice. His opponent, however, being a familiar acquaintance and friend, as well as a preacher in the same profession of faith with himself, having led him to believe that a labour of this kind was called for by the most sacred obligations of brother to brother, he was induced to render what assistance was in his power, without infringing too much on other important duties in which he was almost constantly engaged.

When the controversy closed, Mr. KNEELAND felt such an entire satisfaction in his own mind, that the objections which he had stated were fairly answered, and the validity of the Scriptures vindicated, that he was led to believe that to publish the correspondence would be of service to the cause of Christ. He therefore obtained leave of his correspondent, and carried the manuscripts to the westward, where he offered proposals for the work, and obtained a number of subscribers; but being called to remove to Philadelphia, he was under the necessity of postponing the publication for a season. The publisher having obtained some knowledge of this correspondence, and being informed by the Rev. Mr. KNEELAND that the arguments which it contains were, in his opinion, calculated to strengthen the believer, as well as confirm the doubting, he negotiated for the manuscripts and now presents the work to the public, entertaining a hope that it may serve the interest of christianity, and promote a respect and veneration for the sacred writings.

The letters which passed between Mr. BALLOU and two respectable clergymen in the town of Portsmouth, N. H. were some years since published in Vermont; but several circumstances rendered it proper that this work should be reprinted. Besides its being nearly or quite out of print, the first edition was on an inferior paper, the work badly executed, and a number of errors were discovered.

To those who believe in the universality of divine goodness, the publisher feels confident the following work will be received and read with no small satisfaction. And a hope is entertained that it may be the means of enlightening some, who though they possess the spirit of universal love and benevolence, have not the felicity of believing in the divine goodness to the extent of their own desires.

H. BOWEN.

A SERIES OF LETTERS, &c.

EXTRACTS No. 1.

[The first letter of the _objector_ was designed merely as an Introduction, inviting Mr. B. to the investigation of the important subject of _moral truth_, or more particularly the truth of _divine revelation_. The following are extracts.]

"The thought has long since occurred to me that the present age is an age of discovery and improvement. The human mind seems to be developing its powers in a most wonderful manner; new inventions, new discoveries, and new theories are the fruits of new experiments; while many are improving upon theories and subjects already existing. Thus human nature seems to be almost prepared to make a regular advance in _moral_ as well as _scientific truth_.

"However pleasing this must be to every real lover to the arts and sciences, yet there seems to be a disposition (at least, as it respects all moral and religious subjects) to chain down the human mind to its present attainments, and thereby prevent all further improvement. O how long will it be before common sense shall burst this bubble of fanaticism, and all its mists become evaporated and removed by the rays of simple and native truth? Then shall man know for himself that, under God, all his powers and faculties are as free as the element he breathes. Free to think, free to speak, and free to act as reason and good sense shall dictate. Supposing that you and I should think of setting an example for others, by trying to throw off the prejudices of a false education, so far as we have been thus entangled, and search for the _truth within us_, as the foundation of all TRUTH which materially concerns us to know. Who, except our own consciences, will ever call us to an account for so doing?

"It gives me pain when I see what time and money, what labour and toil have been expended, and are still expending, in plodding over, as it were an old dead letter; to learn languages which exist _no where_ only on paper, barely for the sake of reading the opinions of other men, in other times; men who lived in other ages of the world, and under very different circumstances from ourselves; whose opinions, all of which are worth preserving, might be given in our own language, so as to answer every purpose which can be answered by them, at less than a hundredth part of the expense it necessarily requires to obtain a competent knowledge of those languages in which almost every thing, supposed to be valuable, has been originally written. And after all, the truth, or falsity, of every proposition must depend on the truth or falsity of the principles embraced in it; and not on the language in which it was originally written.

"If the Greek and Hebrew languages be any security against things being uttered or written falsely in those languages, I should not only think it important to learn them, but to adopt them, if possible, as our vernacular tongue.--But as I believe none will contend for this, I should like to be informed of what possible service it can be to an American to learn either of those languages? Is it not a fact, that every natural as well as moral truth may be fully unfolded to the understanding without them? This will lead the way to one of the principal subjects which I mean to discuss. It maybe said, that the _holy scriptures_ were originally written in Greek and Hebrew: viz. the bible, which contains a revelation of the will of God concerning the duty, interest, and final destination of mankind. This, if admitted, gives the Greek and Hebrew languages an importance that nothing else could. Hence the importance of preserving the Greek and Hebrew languages, without which, religion could not be preserved in its purity. And as all have not an opportunity of attaining to a knowledge of those languages, it is the more necessary that some should, lest the knowledge of languages, on which so much is supposed to depend, should be lost to the world.

"If I understand the above proposition, it seems to be this: The only revelation of God to man, which was ever recorded on either vellum or paper, was written partly in Greek and partly in Hebrew; hence, the revealed will of God cannot be known only through the medium of those languages. If the truth of all this can be made to appear, I should find no difficulty in admitting all the consequences which must result from such premises. It appears a little extraordinary, however, to my understanding, and not a very little neither, that God should make a revelation of his will in one age, and not in another; to one nation; and not to another; or that he should make a revelation in one _language_, and not in another! If a special revelation, was ever necessary at all, it is difficult for me to see why it was not equally necessary in all ages of the world, to all the nations of the earth, and in all languages ever spoken by man.

"How sweet is truth to the understanding! And, when spoken in a language every word of which is familiar, how harmonious it sounds to the ear by which the sentiments find their way to the heart!

"When God speaks to the _inward man_ there is no need of going to Lexicons, Dictionaries, and Commentaries to know what he means. I would not complain, however, even of this method to ascertain truth, if I could be so happy as always to come away satisfied. But to consider a subject on which much is supposed to depend, and, desiring if possible to obtain the truth, plod through the dark mists occasioned by the ambiguity and contradiction of authors, and after all, be obliged to dismiss the subject as much in the dark as it was found, is too insupportable to be confided in as the only road to moral truth.

"Let it not be supposed however, that I mean to insinuate that the bible contains no moral truth; so far from this, I conceive it to be replete with moral instruction; that is to say, there are excellent moral maxims in the bible; but respecting these there is neither ambiguity nor obscurity; and probably for this plain reason, because there seems to be no dispute about them. These however are none the more true for being written, and would have been equally true if found in any other book, and at the same time not found in the bible. Truth is truth wherever found, and all moral truth, as well as natural, must be eternal in its nature.

"Much of the bible however, is merely historical; and whether most of the things there related are either true or not, I do not see any connexion they either have, or can have, with either my present or future happiness. As for instance, I do not see how my happiness is at all connected with the story of Daniel's being cast into the den of lions--or of Jonah's being swallowed by a fish! any more than it is with the story of Remus and Romulus' being nursed by a she wolf! And if not, these things are matters of total indifference; yea, as much so as the extraordinary, and, were it not for comparing things supposed to be sacred with profane, I would say, ridiculous stories in the heathen mythology. If it should be contended that the facts recorded in sacred history are necessary to prove the power and providence of God towards his children, it may be answered that those in profane history, if true, are equally conclusive. If it should be said that we cannot place the same confidence in profane history as in sacred, it brings me to the very subject of my inquiry--viz.

"If the things stated in the bible are no more reasonable than those in profane history, what reason have we to believe _these_ any more than _those_? Must not our own reason finally determine for ourselves whether or not either be true? And if we are in no sense interested in the truth or falsity of those accounts why need we trouble ourselves about them?

"Yours, &c, A. KNEELAND."

* * * * *

LETTER I.

_Much esteemed friend_,--The desire you express of attempting those researches which seem necessary to promote the further attainment of moral truth, is appreciated as truly laudable; and did I feel myself adequate to your wishes, I should enjoy a peculiar felicity in complying with your request. But so far from this I am very sensible that the magnitude of the general subject which you have introduced, requires to be investigated by abilities far superior to those possessed by me, and demands a tribute from resources not within my possession. However, as you have imposed an obligation on me by the communication which is here acknowledged, I will make a feeble attempt to suggest a few reflections relative to the main subjects of your epistle, which if they do nothing more, will return merited acknowledgements and plead the necessity of calling to your assistance abilities more promising.

While I view the advances which are making in the knowledge of the arts and sciences, with the pleasure of which you speak, I am apprehensive that the propensity "to chain down the human mind to its present attainments, and thereby prevent all further improvements," relative to moral truth, may have its rise in a principle, which, so far from being inimical to man, is, in its general tendency, incalculably beneficial. No desire is entertained to justify all the zeal and all the means which are employed to prevent the free exercise of the human mind, in its researches after divine knowledge, and to retard the influx of that light which would prove unfavourable to doctrines which have little more than prescription for their support; but it seems reasonable to make a proper distinction between what may be called a salutary principle in the human mind, and a wrong application or an erroneous indulgence of it. The principle referred to, inclines us not only to hold in the highest veneration any improvements which we have made, but also to retain such acquisitions in their purity. Now it is believed that what you complain of, has its rise from the foregoing causes, and is nothing more than a wrong or an erroneous indulgence of a natural desire which in its general tendency is advantageous. Nothing is more incident to man, than to misapply his desires, and to overate his reasonable duty. But it is at the same time believed that a remedy of such defects which should consist in the destruction of those principles which are improperly acted on, would be worse than the disorder. And now the thought strikes me, that the way by which we account for the improprieties which have just been traced up to their causes, will as charitably account for what seems to incite you to aim a fatal stroke at a fabric which has its foundation in the immovable principles of our moral nature, and which, though through the wanderings of the human mind, may have not a little hay, wood and stubble, yet possess too much gold, silver and precious stones, to be forsaken as a pile of rubbish.

It gives you "pain to see what time and money, what labour and toil have been expended and are still expending in plodding over as it were an old dead letter; to learn languages which exist _no where_ only on paper, barely for the sake of reading the opinions of other men who lived in other times," &c. But you allow that all this would be necessary if "the only revelation of God to man, which was ever recorded on vellum or paper was written partly in Greek and partly in Hebrew," and that "the will of God cannot be known only through the medium of those languages." In this last particular, you express what appears very reasonable, and I presume you would be willing to consent to all this expense and toil, even if the proposition were to lose part of its importance, and it were only contended that God had actually made a revelation to man, which was written originally partly in Greek and partly in the Hebrew, without saying that he has never caused a revelation to be written originally in any other language.

A revelation from God, if it were written only in the Hebrew or Greek, would be considered of sufficient value to recompence the labour of learning the language. But you contend that this revelation, if real, can be translated into English, but, you must allow that to translate it, the original must be learned first. Will you say, that after the translation is once made, the original is of no more use? How then are future ages to determine whether they have not been imposed on? Suppose no person of the present age understood the languages in which the scriptures were first written, surely in this case, those languages would be lost beyond recovery. Suppose then it should be doubted whether our bible was not a fabrication, written originally not in Hebrew nor in Greek, but in some more modern language, how could the suggestion be refuted?

You appear to be perplexed with the disagreement of authors, as commentators, and I presume, critics on the original text; you speak on this subject, as if it were too much for patience to endure. Now, dear brother, I confess I feel very differently on this subject. I feel a devout, a religious gratitude to him whose wisdom is foolishness in the sight of too many of my fellow creatures. I view the very thing of which you complain, as that fire and crucible which have preserved the written testimony from any considerable corruptions. This is a subject on which volumes might be written to the instruction and edification of the disciples of Jesus.

The queries which you state concerning a revelation's being made in one age and not in another, in one nation and not in another, in one language, and not in another, if a special revelation were necessary, &c. are not considered as very weighty objections to the doctrine of the scriptures. I believe you will allow that our species of being commenced on this earth in a different way than that by which it has been continued. But why should the Creator, create a man and a woman at one time, and not at all times when he sees fit to multiply his rational creatures? It is not only evident that God saw that the laws of procreation were sufficient to perpetuate man, and to multiply his rational offspring, but it is likewise apparent that the connexions, relations, and harmonies of society are principally built on this law. So I humbly conceive, that the continuance and propagation of a divine revelation are even as well secured by the means which have been employed for that purpose, as if the Almighty had in every age, and in every country made such a revelation, and moreover, it is likewise apparent, that the mental labours necessary in obtaining a knowledge of these divine things greatly contribute to their enjoyment, and render the christian fellowship, faith and hope peculiarly interesting and edifying. Here again I can only suggest a subject on which voluminous writings might be profitable.

You seem to entertain an idea that the historical part of the bible can be of no importance to you, as it has no connexion with your present or future happiness. You instance the particulars of Daniel's being cast into the den of lions, and Jonah's being swallowed by the fish, &c. As these are circumstances in the history of that nation which continues a comment on, and an evidence of prophesy, they are too interesting to be dispensed with. If you could produce the decree of a powerful monarch, sent into all parts of his dominions, which was occasioned by "Remus and Romulus' being nursed by a she wolf," the case would bear some marks of a parallel. Profane authors advert to such events as sufficient support of any fact which they endeavor to maintain.

I come now to your main object. Speaking in regard to the credibility of what is written by profane authors, and of that which is recorded in the scriptures, you ask--"Must not our own reason finally determine for ourselves whether or not either be true?" To this I reply in the affirmative; but then reason must have its means and its evidences. For instance, I read of the death and resurrection of the man Christ Jesus, I consider this vastly important event as it stands in connexion with the evidences which support it, and reason is the _eye_ with which I examine these evidences, and when reason is constrained to say all these circumstances could never have existed unless the fact were true, it is then I am a believer in Jesus. But if I must consider the resurrection disconnected from the evidence, reason has nothing to do with it. Please to accept these hasty remarks, not as an answer, but as suggestions which may lead to one, and as a testimony of my respect and esteem.

Yours, &c. H. BALLOU.