LETTER II.

_Much esteemed friend_,--In replying to your second number, you will excuse me if I begin by finding some fault, in which, however, I will endeavour to be as sparing as the case will admit.

On the subject of the languages, after reading in your first number the following in its connexion: "If I understand the above proposition, it seems to be this; the only revelation of God to man, which was ever recorded on 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 these languages. If the truth of all this could be made to appear," &c. and after replying to your argument on this subject, I can hardly account for the insinuation in your second number, by which you suggest, that you had no particular allusion to a revelation from God when you spoke of translating the most valuable of ancient writings, &c. The subject of a revelation you acknowledge to be your main object; if this be the case, you have this object in view when you speak of the Greek and Hebrew, and also when you speak of the arts and sciences.

You contend in your second number, that the translation of the Scriptures out of the original languages is as good evidence of the existence of the original, as the original could be of the facts they relate, &c. And this I believe is the only acknowledgement you make in favour of the original's having been any benefit. You seem not willing to allow that the retaining of the original language is of any use in proving to after generations that the translation was correct, which seems not easy to account for. But I will give you no further trouble on the subject of this nature; nor will I occupy my time in investigating the question relative to the necessity of studying those languages, which you acknowledge is off from your main subject, and take some notice of your queries respecting a divine revelation. Although I am unable to trace the connexion of many of your remarks with which you call your main subject, yet I am not disposed to doubt that you comprehend such connexion--I think I understand your statements so as to be able to discern the following particulars, as subjects of your inquiry.

"1st. Is it reasonable to suppose that God has ever made a special revelation to man? 2d. Is the resurrection of Jesus capable of being proved? And, 3d. If so, does it follow that this was designed by divine wisdom to give us any hope respecting a future state?"

It is not pretended that you have stated these questions just in this order, but these are the subjects which your second number suggests to my mind.

I shall take a much nearer road to come to a solution of these questions, than that which would lead me to follow you through all your remarks, because you have furnished me with the means to do so.

1st. You acknowledge that a divine revelation "if real," is of "all truths the most important." Here let the eye of reason examine. Why should a revelation from God be more important than those discoveries which our Creator has enabled us to make in the arts and sciences? Why should such revelation be more important than the use of the mariner's compass, or the art of printing? Even without contending that a divine revelation is of any greater importance than the arts and sciences, your allowing it any importance at all, is, in the eye of reason an argument in its support. Had you taken the other road, and contended that there was no necessity of a revelation, and had you been able to make this appear, you would have proved to the eye of reason, that a Being of infinite wisdom, who can never act without a just cause, had never made a revelation. But if reason admits of its importance, as long as this is the case, it will be looking not only with a fervent desire, but with expectation till it makes the discovery. You will, no doubt, allow that a divinely munificient Creator would not omit any thing which is of importance to his intelligent creatures.

Perhaps you will, (though I do not see why you should) call up a former query, which was answered in my first, which answer was not receipted in your second, and ask why this revelation was not made in every nation, in every language, and in every age? But you will be sensible that the same questions might be stated respecting the progress of science and the discovery of the arts useful to a refined state of society.

You will not think it strange that I am some disappointed that you took no notice of my remarks on the above query as I really attach importance to that little piece of reasoning. If reason has no reluctance in acknowledging that man is multiplied and continued here by a law which was not able to bring him into existence at first, why may not a revelation from God, be perpetuated by different means than those which first made it, and thereby the great object be even better secured than by a perpetual revelation, which would seem to render research unnecessary, and leave the reasoning powers without employ?

But it is time for me to inform you that I feel myself under no obligations to labour to prove what you and I and many thousands of others have considered sufficiently proved from ancient prophesy with which our heavenly Father has favoured so many ages and nations and languages. And furthermore, permit me to tell you, that if you are disposed to doubt and to disprove what you acknowledge to be of such vast importance, it is your province to bring forward your strong reasoning, if such you have, by which the prophesies of the old testament, those delivered by Christ and his apostles shall be made to appear either to have no just analogy with the events of which they speak, or that they were contrived by impostors since the events took place.

2d. You acknowledge the validity of the evidences in favor of the resurrection of Jesus. You say; "That the evangelists have stated nothing more than what is substantially correct, as it respects matters of fact, will be admitted by all." Again; "I do not consider the apostles bad men." Now the apostles are the deponents who solemnly testify the fact of the resurrection of Jesus. Why should you wish me to prove what you allow to be true? Why do you not take the other hand, and say the apostles were impostors, they were the opponents of the righteous rulers of the Jews who put their master to death? Why do you not avail yourself of the story put into the mouths of the guard who watched the sepulchre, and say that those timid disciples who all fled and left Jesus when they saw him bound, not only went to the sepulchre and stole the body of Jesus and hid it where no mortal could ever find it, but then went to Jerusalem and boldly affirmed he was alive, who was dead, and then had the boldness and audacity to accuse the rulers of having "denied the holy one and the just, and desired a murderer to be delivered unto them; and of having killed the prince of life, whom God had raised from the dead?" The reason is obvious, you see the impropriety of such argument.--But:

3d. Allowing the resurrection of Jesus, the truth of divine revelation, the honesty of the apostles of Jesus, are we to rely on what they say respecting a future state? Answer, yes, most assuredly. For here let reason ask, whether a divine revelation founded on the resurrection of Jesus could have a more reasonable object, than the bringing to light, life and immortality? Again let reason ask whether the divine Being would endow Jesus and his apostles with the gift of miracles, by which the divinity of their missions was proved to the understanding of all who believed, and then suffer them to teach things of a moral, a religious, or of an eternal nature which were not true? By so doing, it would seem that God gave power to heal the sick and to raise the dead for no other purpose than to gain the attention of men to what was the mere guess work of men subject to error in the things which they pretended to teach.

For myself I am perfectly satisfied that infinite goodness would never do any thing so imperfectly. I am satisfied, being convinced of the truth of the facts which you acknowledge, that the testimony of Jesus and his apostles respecting this and the coming world, may be relied on with the utmost confidence and safety. You intimate that Jesus said but a little on the subject of a future state. I am entirely of your opinion. And yet I am persuaded that he and his apostles have said as much on the subject as is necessary for us to believe. They have given sufficient proof that the design of our Creator is a design of eternal goodness to our race of being. Jesus has brought life and immortality to light through the gospel. The Christian is enabled to hope for existence with God in an eternal state, and this is as much as our present welfare requires. I have no doubt that many passages of scripture have been applied to a future world, by Christian expositors, which have no allusion to such a case--but this harms not the glorious truths and divine realities of the religion of the blessed Saviour.

I have many reasons for not believing in the general sentiment that supposes the revelation contained in the scriptures was designed to prepare men in this world for happiness in another, and that a want of a correct knowledge of this revelation here, would subject the ignorant to inconveniences in a future state. Such a sentiment is an impeachment of the wisdom and goodness of God. For if this were the case, why was the gospel not early published to all people? Why were ages after ages suffered to pass away, and generations after generations permitted to sink into eternity without a ray of that light which was indispensable to their everlasting happiness? Was it not as easy for the eternal to send his son at the dawn of time as after so many ages had passed away? Was it not as easy for him to communicate to all nations as to one? But divine wisdom has seen fit to manifest itself by degrees in the system of the gospel as well as in the knowledge of science; and we have no more evidence to believe, that those who go from this state to another ignorant of the gospel of Christ, will, on that account, be rejected of God from his favour, than we have to believe that those who have died ignorant of the sciences, will, on that account be so rejected.

Every communication from God, whether relative to the moral or physical world is evidently designed for our profit in the state where such communication is made. This improvement of the moral and religious state of man was the evident design of the revelation of God, and to this agree all the prophets. "Instead of the thorn shall come up the fir-tree, and instead of the briar shall come up the myrtle-tree."

You seem to be opposed to biblical criticisms. So am I, if the object be to fix a creed to which all must conform on pain of being anathematized, but if the object be to get the right understanding of the sacred text all in humble submission to that CHARITY which is greater than a FAITH that could remove mountains, no harm can ever arise from it, but a benefit.

No one can more sincerely wish to have the frivolities of superstition and the endless multitude of nothings which arrogant creed-makers have impiously superadded to pure christianity removed from the church than I do; but wisdom must direct in this great and necessary work. It was those who had more zeal than discernment who asked if they should pluck up the tares from among the wheat? They were told that they would pluck up the wheat with the tares.--Let us be careful, my brother, and in our zeal to cleanse, take care and not destroy.

If you are troubled with unbelief, if this plague have entered your heart, permit me to suggest a remedy. Humility is the first step, sincere piety towards God the second, let these be followed by that for which the Bereans were commended and the deadly virus of unbelief will soon be purged. Will you say; "physician heal thyself?" I reply, I think I have found relief by the use of the prescription, and am so much in favour of it, that I am determined to continue its application myself as well as recommend it to others. If you ask why I do not direct some arguments more cogently to prove divine revelation? I answer, in the first place, you have granted the validity of the evidences; and secondly, if I think of the attempt, the brilliant labours of better abilities argue the impropriety of it.

But if you think it necessary to labour this subject, I will propose the single instance of the conversion of St. Paul for investigation. By this means we shall be kept from rambling after different subjects. If you can give a reasonable account of this conversion without admitting the truth of christianity, I will acknowledge you have left me destitute of one evidence on which I now rely. On the other hand, if you fail in this, you may reasonably suppose that you would fail in any other case of equal moment in this general controversy.

Yours, &c.

H. BALLOU.

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[The letter containing _extracts_ No. 1, having been laid before the Rev. EDWARD TURNER, of Charlestown, Mass. he saw fit to reply to it. The following are extracts from his letter.]

"Passing over the principal parts of your introduction, which generally embrace sentiments to which I readily subscribe, I will just notice what you say concerning the study of languages. I am not so tenacious of this kind of study, as to believe that too much time has not often been employed in it. I am also convinced with you, that 'the truth or falsity of every proposition must depend on the truth or falsity of the principles embraced in it.' But still I am not able to say that the study of Greek and Hebrew can be of no 'possible service to an American.' Neither, because those languages are not a perfect 'security' against falsehood, does it necessarily follow that they are no 'security' at all. For how shall we arrive at the knowledge of the 'principle embraced in a proposition' without the knowledge and use of language? We cannot in any other way. Now if it be a fact, that a proposition embracing certain principles may suffer by translation, and even its principles be perverted and misrepresented, then, an understanding of the original, in which the proposition was written, may, in my opinion, be very useful. It may assist a man to arrive at a true knowledge of the 'principles' upon which said proposition is founded.

"'It gives you pain to see what time and money, what labour and toil are expended in plodding over 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,' &c.--But if these 'opinions' should be given in our own language, there must be some to understand Greek and Hebrew, or the opinions of those ancient writers, let them be worth ever so much, would never find their way to us. And when we have gained those supposed opinions, through the translation, how do we know that the translators were faithful? Who can say they were not warped by system? not misled by preconceived ideas? Who can say they have not wilfully imposed upon us? Under such circumstances, the ability to detect any inaccuracies or imposition, would, in my view, be very desirable. You have, yourself, my brother, availed yourself of this ability, and very justly merited the gratitude of your readers, by rectifying the judgment, upon certain terms used in the scriptures, the former translation of which, you have disavowed. As I value those efforts of yours, and have been instructed and edified by them, I am proportionably sorry to find them treated in the language of disparagement.

"You observe that 'the learned are as much at variance with each other as the unlearned,' and this circumstance you say, 'weakens your confidence.' But upon what subject are they not at variance, even where Greek and Hebrew are not concerned? Have philosophers been always agreed, when they have discoursed in one language? Have chemists been always of one opinion, though the subjects of their investigations are material bodies? You will not reply affirmatively. And if not, and no system can be found which is not in some degree 'liable to misconstruction, disputation and deception,'--what are we to do? Shall we depend upon nothing? Shall we remain immovable for fear we should fall? Shall we never attempt to walk for fear we should stumble? I must be allowed to express my concern, that, it should appear 'not a little extraordinary to you that God should make a revelation of his will in one age and not in another, to one nation and not to another, or in one language and not in another, and if a special revelation was ever necessary at all it is difficult for you to see, why it is not equally necessary, in all ages of the world, to all nations of the earth and in all languages ever spoken by man.' It is true, I may be unable to see why a revelation was not equally necessary to one nation as well as to another, and at the same time, but is this a proof that no revelation was ever made to any nation at any time? I know of no special reason why the laws of electricity were not developed to my grandfather as well as to Dr. Franklin, with whom he was contemporary; or why the great principles of civil liberty should not have been discovered to other nations as well as to our own, and at the same time, or to ALL nations, a thousand years before they were discovered to one. But all this is no discredit to those discoveries. But I find reason to doubt whether a revelation 'is equally necessary in all ages of the world.' I doubt whether a special revelation is NOW necessary; and for a very obvious reason; because a special revelation has already been made. And as this, though at first, really special, follows the general course of other things which are beneficial, and which commence with a few and diffuse themselves to many, it is a reason which precludes the necessity of a constant recurrence of miracles or any other special medium of revelation. You certainly will not deny, that, admitting there has been a revelation from God, it has been progressive like all things else, which involve the interests of man. If we admit these facts, they will go far to explain some of the difficulties, to which you allude; but if we do not, our disbelieving in a special revelation will not remove, but increase our difficulties.

"Your's, &c.

E. TURNER."

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EXTRACTS No. III.

[To the extracts above, the objector replied as follows.]

"Remarking on the doubts which unavoidably arise in my mind on account of the diversity in the opinions of the learned respecting the meaning of certain parts of the scriptures, our friend asks, 'upon what subject are they (the learned) not at variance, even when Greek and Hebrew are not concerned? Have chemists been always of one opinion?' &c. which must be answered in the negative. Nevertheless I may take liberty to observe that inasmuch as they have disagreed, it shews that the subjects about what they have disagreed, are as yet obscure, and therefore perhaps none of them are entitled to full and complete 'confidence:' for whatever is plain and obvious, men seldom disagree about. That the sun and moon are _globes_, and not _triangles_, all are agreed; and it would be impossible to raise a dispute on the subject: but whether either or both of them are inhabited, or even capable of being inhabited, by rational beings, similar or like unto ourselves, is a proposition not so clear, and respecting which the greatest philosophers might possibly disagree. The above remarks are intended to shew that when men differ in opinion, whether learned or unlearned, it is obvious that the truth about which they differ, to say the most of it, is yet but obscurely made manifest to their understanding.

"In order to remove an objection, to the idea of revelation, on account of its being made only to one nation, &c. our friend says, 'It is true, I may be unable to see why a revelation was not equally necessary to one nation as well as to another, and at the same time; but is this a proof that no revelation was ever made to any nation at any time?' I am very ready to answer this question in the _negative_. But at the same time I must be excused for not being able to see any analogy between revelation and the discovery of the laws of electricity; as mentioned by our brother; and therefore my mind is not to be relieved from its difficulty in this way. If it could be proved that the principles manifested by revelation were like the principles in nature, against the developement of which there is no great barrier at one time than at another except what exists in the ignorance of man; and if the Christian could now try the experiment over again, and thereby demonstrate the truth of the doctrine of the _resurrection_, the same as the philosopher can try the experiment for himself, and thereby demonstrate the truth of the doctrine _of electricity_, then my doubts or surprise at the seeming partiality in the developement or discovery of the principles of the doctrine _of revelation_ would be entirely removed. But the very idea of a _revelation_ supposes the manifestation of it to differ essentially from all the discoveries of man. Therefore the remarks of our friend relative to the laws of electricity, &c. seem to be hardly in point. The evidences of revelation to all, excepting those to whom the revelation was first made, are in their very nature essentially different from the evidences of natural philosophy, chemistry, &c. For these are founded in immutable principles which never vary, and are ever open at all times to thorough investigation and experiment. Hence if the learned have any doubts on the subject, those doubts may be removed by occular demonstration; and even when they are enabled by any new discoveries to correct some former opinions, which were either founded on mere conjecture or imperfect reasoning, yet the first principles still remain, and the former evidences, instead of being weakened, are increased by every new discovery or experiment in the developement of truth. But not so with evidences of divine revelation. Although ever so clear at first, and so well supported by facts, concerning which the witness had the clearest evidence, yet the evidences being of such a nature as preclude a repetition, like those respecting a vision of the night or any other phenomenon, are liable to suffer by passing from one to another, and also to be impaired by every change which they are caused to pass. And if the evidences of any fact may be weakened at all, either by lapse of time, or by passing through different hands; by the same causes, if continued, they may lose all their strength. That the evidences of some facts may be thus weakened, I believe will not be denied. Hence what was once clear may be now doubtful, and in process of time may become entitled to no credit. If therefore the evidence of revelation either have been, or ever shall by any circumstances whatever be thus impaired, then a new revelation may become necessary either to revive or to strengthen the evidences of the old. If Christ should make his second appearance, according to the opinions of some, it would be as much of a revelation as his first appearance was; and this new revelation would corroborate and confirm the old; but if nothing of the kind should ever take place, and if there should be nothing more to confirm the validity of prophesy, but let the world pass on for several thousand years as we know it has for fifteen hundred years past, how long will either the Jews or christians believe in divine revelation?

"I believe however, we had better see whether the old revelation can be fully proved before we go very far into the inquiry whether a new one is necessary.

"That I deserve any credit in the opinion of our friend or my own conscience for the unwearied pains I have taken to ascertain the correct ideas communicated to us in the scriptures is very grateful to my feelings; and let it not be imagined for a moment that I feel at all disposed to shrink from my former assiduity; for as long as the world, or any considerable part thereof, believe the scriptures to be divine revelation I think it very important that they should have a correct understanding of them. So long therefore as I hold this to be my profession, I mean faithfully to pursue it; ever remembering that I am not accountable in the least degree either for the truth or falsity of the bible, but only for my faithfulness in preaching, taking heed that I do not preach that for bible, which is not bible.

"Let not my brethren be 'concerned,' or made in the least degree unhappy on my account. My mind was never more tranquil respecting religious subjects than at the present moment. My doubts, whatever they are, give me no uneasiness; they only excite me to diligence and assiduity in endeavouring by all possible means to ascertain the truth; and wherever, or in whatever light, it shall be discovered, I am fully satisfied that eternal truth is perfectly right, yea just as it should be.

"For, provided deism should prove true in its stead, what is there to be lost if christianity fails? Ought we not to be thankful for, and also satisfied with the truth of either? It appears to me that all ought to be satisfied with the truth whatever it may be; and therefore my present object is to ascertain, if possible, what truth is.

"'Did human reason,' saith he, 'unassisted by divine light make the discovery?' (i. e. of the 'unity of God.')--'Then indeed would "all nations, in all ages," have possessed the great object made manifest by revelation.' In answer to this, I would only ask, were not the laws of electricity discovered by 'human reason unassisted by divine light?' Why then were they not known to 'all nations, in all ages?'--The fact is, what reason is capable of discovering may also be long concealed from the eye of reason.

"Yours, &c.

A. KNEELAND."