Would they suffer it to be handed down to posterity unanswered and unrefuted? Would they see their churches imposed on in this way, their doctrine sat at nought, and this most extravagant imposture obtain credit? Ask likewise on the other side; would honest Unitarians pay any attention to such a book? Would they impose on their fellow creatures in this way? Would they instruct their children to believe what they knew to be a lie?
It should be kept in mind that when the gospels were written and for more than two hundred years afterwards, christianity was hated and persecuted beyond what we can easily conceive, by the emperors of Rome and their wicked governors, who being authorized by special edicts for that purpose put to the most cruel tortures and horrid deaths the followers of Jesus. The superstitious priests of heathen idols, were constantly active with all possible inventions calculated to excite jealousies and sharpen the edge of persecution against a doctrine that was calculated to subvert their order and demolish their temples. It was not until A. D. 311, that Maximin Galerius, who had been the author of the heaviest calamities on the christians, published a solemn edict, ordering the persecution to cease, which his indescribable horrors and painful sickness compelled him to do. The next year Constantine, and his colleague Licinius granted to the christians a full power of living according to their own laws and institutions.
For nearly three hundred years then the gospel ministry, founded on miracles, which, if not real, were as easily detected as any falsehood whatever, was oppressed by cruel edicts acted upon by the bitterest enemies. Where was all the boasted learning of this learned age? Where was all the sagacity of the sagacious? Could not a priesthood, for ages improved in scarcely any thing but imposition and fraud, succeed in detecting pretensions, which, if not real, were too grossly absurd to impose on the most artless?
You, sir, are entirely right in saying you cannot prove this christian revelation and the miracles on which it was founded, false. For if this could ever have been done, there can be no reasonable doubt that it would have been by its enemies in its first rise; but the day is past for the detection of this fraud, if it be one; for the age in which all the means of detection were in possession of its enemies, has long since passed away and those means are lost. The imposition, possessed at first of no solidity, might have been blown into the air with a breath of common sense, has magnified and petrified till it promises to fill the whole earth, and is as hard as an adamant.
We hear of no writer's undertaking to disprove Christianity till about one hundred years after the apostles' day, when Celsus wrote a violent work against the Christians, who were, at the same time, suffering severe persecutions. But this author, though a bitter enemy to Christ, allows his miracles; but like the old pharisees imputes them to a different power from that of God. Why should this enemy of Jesus, his religion, apostles and followers allow those miracles?--It seems that there can be no good reason for this unless they were realities. You say, "that no miracles or revelations that have come down to us are supported by so good authority as those recorded in the New Testament, I admit." But how can you conceive of _any good evidence_ of such miracles as are recorded in this book? We have no account of any testimony under oath that they were realities. And even if we had, could the solemnity of an oath be admitted as good evidence? I think not. Indeed there was no authority that would allow the apostles to depose in favour of the resurrection of Jesus; but there were no authorities that could prevent their bearing a mere convincing testimony. I have endeavoured heretofore, to show that there can be no good evidence of such a fact as the resurrection, which is capable of being refuted; and I will here add, of admitting reasonable doubts of the fact, in the mind. It is a question which properly belongs to this subject, and which should be often called up, whether the evidences of the resurrection were not as strong as they could have been, both to the disciples and to those who believed on Jesus through their testimony; and furthermore, whether we can conceive how the evidences could have been stronger on which we believe, without perpetual miracles, which not only seems an absurdity, but would, if as powerful as they were at first, preclude the exercise of our reasoning faculties and the necessity of investigation, which is one of the most rational enjoyments of which we are capable.
I grant, if the vulgar error, that our eternal salvation depended on our being correctly acquainted with this subject, were true, it would follow, of course, that the least difficulty in the way of our knowing the whole matter, might be attended with fatal and awful consequences. And for myself, should I adopt the popular opinion that those who go out of this world not understanding the doctrine, or believing in Jesus Christ, must hereafter be forever excluded from the blessed immortality which is brought to light through the gospel, it would be difficult for me to account for the least obscurity nameable, and much more difficult would it be to account for the limited circle in which divine truth has been caused to shine. But I have before intimated that the consequences of our unbelief here, can with no more propriety be carried into an eternal state, than the consequences of our ignorance of any science. It is derogatory to the sacred loveliness of divine truth, either to promise any further reward to those who seek and find her than the enjoyment she brings to the soul in her own native sweetness, or to threaten those who neglect so divine a treasure with any other inconvenience than the loss of such felicity during their foolish neglect.
It becomes the philosopher and perhaps more the christian to exercise patience, but patience is sometimes tried with the bigotry and nonsense of the self-righteous, self-wise, and self-knowing, who profess the religion of Christ, yet stand tiptoe, like James and John, to call fire from heaven to consume all who do not receive their master. But the true spirit of our religion rebukes such blind zeal and foolish arrogance, by showing that such a disposition is the malady which the gospel is designed to cure. While the Christian clergy have spent their breath and wore out their lungs in anathematising with eternal vengeance, those whom they call infidels, have been worse than infidels, and brought a greater stigma on the name of Jesus, than his open enemies from _Celsus_ down to T. Paine. I would by all means except from the above remark a goodly number who have done honour to our religion by treating its opposers, as its spirit dictates, with candor and sound argument well mingled with divine charity.
Indeed I think I see much reason to look on what is called infidelity, with a charitable disposition for this plain reason, it has greatly contributed to enlighten the Christian commonwealth, by calling into action the very best of human abilities and directing them to search for the true grounds on which our faith securely rests.
I hardly know how I ought to reply to what you say about the persecution of Stephen, &c. At one time you write as if you would doubt the authenticity of those New Testament accounts; then again you advert to them for assistance. But why should you go over such ground, on which so much depends, as if you did not realize that the subject was worthy of a pause for consideration?
When you advert to the martyrdom of Stephen by a mob, (which by the way was _the council_), you take no notice of the cause of his being arrested, accused or condemned.
Let reason and candor look at the account. "And Stephen full of faith and power, did great wonders and miracles among the people. Then there arose certain of the synagogue, which is called the synagogue of the libertines, and Cyrenians, and Alexandrians, and of them of Celicia and of Asia, disputing with Stephen. And they were not able to resist, &c. Then they suborned men, which said, we have heard him speak blasphemous words against Moses, and against God. And they stirred up the people, and the elders, and the scribes, and come upon him, and caught him, and brought him to the council, and set up false witnesses, which said, this man ceaseth not to speak blasphemous words against this holy place, and the law: for we have heard him say, that this Jesus of Nazareth shall destroy this place, and change the customs which Moses delivered us. And all that sat in the council, looking stedfastly on him, saw his face as it had been the face of an angel. Then said the high priest, are these things so?" Here follows that admirable speech of Stephen before the grand council of his nation, which defies all conjecture of forgery, and enraged his enemies against him. And they stoned him for pretended blasphemy. The concluding clause of this speech is particularly worthy of notice. "Which of the prophets have not your fathers persecuted? And they have slain them which shewed before of the coming of the just one; of whom ye have been now the betrayers and murderers; who have received the law by the disposition of angels, and have not kept it." Now, sir, is there any more evidence for believing that there was such a man as Stephen stoned according to the above account, than for believing that he was stoned by the authority of the council, and for what is here set forth?
This council which put Stephen to death, was the same before which Peter was arraigned on account of the miracle wrought on the impotent man; which according to Dr. Hammond was the Sanhedrim.
But you seem much engaged to prove that martyrdom does not prove the truth of a belief for which the martyr dies. Here you have not been careful to distinguish cases. A _Papist, who has been brought up to believe in the divine presence_, might perhaps suffer death rather than renounce it; and yet we should not consider this sufficient to prove the doctrine of _transubstantiation_; but no candid person would doubt the _sincerity_ of the martyr. But why should we hesitate to believe the doctrine for which he suffered? Answer, the doctrine is not a subject of which he could have positive knowledge. He could not be eye nor ear witness of the fact. But the testimony for which the disciples of Jesus suffered, was a testimony concerning a matter of fact, of which their eyes and ears could take proper cognizance; and if their sufferings are allowed to prove their sincerity, then it is granted that they believed in the resurrection of Jesus. If the entire unbelief of the disciples in the resurrection could be overcome, and they brought to believe that they saw Jesus and talked with him, and ate with him, and were frequently in his company after his resurrection, for forty days; and if they were willing to suffer persecution and death rather than desist from troubling the people with this testimony, it appears to me that reason will allow that this is, at least, some evidence of the truth of this astonishing fact; though this was not the evidence which carried conviction to so many thousands of the Jews as well as of the Gentiles. This we have before shown was the manifestation of the mighty power of God in the miraculous wonders which God wrought by the apostles.
You speak of the honour, which was no doubt attached to the martyrdom of Stephen, as being an inducement to others to submit to this example, &c. You hereby allow that the testimony for which he suffered was surely believed, otherwise no honour could attach to those who suffered for it. Why then do you not attempt to show the probable ground on which this testimony was erroneously believed?
I humbly conceive that your observations which regard to the uprightness of the apostles are too indefinite. You say, "This much, however, I believe, and of this much I have no doubt, that Paul and the other apostles were convinced of the truth and the salutary effects of the moral precepts which had been taught and preached by Christ; and they were willing to preach and enforce them by all the means in their power, even at the risk of their lives," &c. And this you think, "constituted them wise and good men." Here, sir, do you not leave room for the notion that the apostles would enforce their moral doctrine with the testimony of the resurrection of Jesus and their pretensions to miraculous powers, when they had no belief in the former, and knew the latter to be an imposition? If these men endeavoured to enforce any principles by practicing such impositions, however pure those principles were, these men were vile impostors, and merited all their sufferings. I solemnly protest against the wisdom or goodness of any man who is an impostor.
I proceed to notice your third proposition, which is as follows:
"3. The facts on which revelation is predicated are unlike every thing of which we have any positive knowledge." "Of the truth of this proposition," you say I "must be sensible." You must indulge me, sir, in saying that you have made a mistake. I am insensible of the correctness of your statement. The FACTS on which the Christian faith is predicated, are of that description which come within the observation of the outward senses of men.
I know of no fact on which Jesus called the people to rest their faith, that they could not as easily judge of, through the medium of their senses as of any facts in nature. See John v. 36, "But I have greater witness than that of John: for the works which the Father hath given me to finish, the same works that I do bear witness of me, that the Father hath sent me." 10th, 24th, 25th, "Then came the Jews round about him, and said unto him, how long doest thou make us to doubt? If thou be the Christ tell us plainly. Jesus answered them, I told you, and ye believed not: the works that I do in my Father's name, they bear witness of me." 37th, 38th, "If I do not the works of my Father, believe me not. But if I do, though ye believe not me, believe the works; that ye may know and believe that the Father is in me and I in him."
All the works of which Jesus spake, were such as the people could know and examine by seeing and hearing, and concerning which there was no necessity of their being ignorant or imposed upon. See the account of John's sending two of his disciples to ask Jesus if he were the Christ. Luke vii. 20, &c. "When the men were come unto him, they said, John Baptist hath sent us unto thee, saying, art thou he that should come? or look we for another? And in that same hour he cured many of their infirmities and plagues, and of evil spirits; and unto many that were blind he gave sight. Then Jesus, answering, said unto them, go your way, and tell John what things ye have seen and heard; how that the blind see, the lame walk, the lepers are cleansed, the deaf hear, the dead are raised, to the poor the gospel is preached." Of such facts the people were capable of judging, and on such facts the Messiahship of Jesus rested. And furthermore, it was on such facts that the testimony of the apostles concerning the resurrection of Jesus rested. Now it is evident that those facts on which divine revelation is predicated, are like facts of which we have positive knowledge, in all respects as it regards the case of knowing them. It was just as easy for people to know those things, as it is for us to know the things which are familiar to our senses.
If you mean by the above proposition, simply that miracles are not wrought before our eyes, it is granted; but have you shown that a _continuance_ of miracles would more rationally vindicate the gospel, than the divine economy has done by preserving the _variety of evidence_ which is now at our command? If this cannot be done, then the discontinuance of miracles is no reason why we should doubt the truth of this revelation. How then is your third proposition, even in any sense in which it can be true, to be understood unfavourable to divine revelation?
It may not be improper to notice some reasons why the continuance of the miracles, on which the gospel was first propagated, would not comport with the divine economy.
1st. As has been before suggested, it would, if combined with the force it first had, preclude the exercise of the mental powers of investigation.
2d. This power of working miracles must have been distributed to various sects and heresies, or by being confined to one order, prevent the existence of any other, which would be another preventive of immense reasoning, and tend to circumscribe the sphere in which the human mind is capacitated to move.
3d. The continuance of those miracles must have changed the order of nature, and continued men on earth forever, or from generation to generation; for if this power had been exercised on some and not to the advantage of others, it would look like the partial systems of men, and in room of commending the impartial goodness of God, would have refuted it.
But, the manifestation of this divine power, in those miracles on which our religion is founded, while it is attended with none of the evils which a continuance would evidently produce, besides forming an immoveable rock on which so glorious a superstructure is safely founded, furnishes an immense subject for the power of ratiocination.
You will excuse me for not noticing particularly all you say about modern pretensions to revelations and miracles, as I think it would occupy time that may be better employed. But I will observe on your opinion, that it is remarkable, that Saul when he was converted, did not go to Jerusalem to inquire more fully into the circumstances of the resurrection, that if he had done this, you would not have hesitated to make use of it against his declaration recorded in Gal. i. 11, 12. "But I certify you, brethren, that the gospel which was preached of me is not after man. For I neither received it of man, neither was I taught it, but by the revelation of Jesus Christ."
Why do you mention that we have not a particular account of St. Paul's conversion written by his own hand? Do you think that what a man writes of himself is more to be depended on, than what his biographer writes of him? Your suggestions on this subject seem to indicate, at least, some scruples respecting this conversion, but not in a way to show where the ground of scruples lies. What is there for me to answer? Why do you treat this subject with such neglect? In a former communication, I requested your attention to it in a special manner, with a view to confine our reasoning to our subject, and to avoid rambling from one thing to another without making ourselves acquainted with any thing. In your reply you never attempted to give any account why Saul should embrace the religion he had persecuted; you made no attempt to give any reason why he preached Jesus and the resurrection; nor did you assign any reason why he should be willing to suffer the loss of all earthly enjoyments and endure persecutions for Christ's sake; nor did you attempt to prove that there never was such a man and such a conversion. The subject you considered still before you, and in this seventh number you have spoken of it again, but have paid no particular attention to it.
What you say on the subject of prophecy, does not appear to me, either to reflect any light on it, or to call up any question of importance. Your query whether the books of the New Testament were not written after the destruction of Jerusalem, which would suppose that the prophecy of the destruction of that city was written after the events took place of which the prophecy speaks, is an old suggestion in which I am unable to see any thing very reasonable. And I will remark here, that men who seem to lay an uncommon claim to reason, ought to make use of it when arguing on such momentous subjects. What difference would it make whether St. Matthew wrote his gospel before, or after the destruction of Jerusalem, as it respects the prophecy which Jesus delivered concerning it? You allow St. Matthew to be an honest man. You do not doubt then but Jesus did deliver such a prophecy before his death, which was certainly before the destruction of the city. Then surely it makes no difference whether the prophecy was committed to paper before, or after the fulfilment of it. Besides, you seem to urge the _silence_ of St. John on the subject as unfavourable to the account, because he wrote his gospel after Jerusalem was destroyed. As to interpolations which you think might have found their way into the gospels, it appears to me, sir, that a candid consideration of this subject would issue in this conclusion; if any important interpolations had been admitted, they would have produced such a disagreement as to effectually destroy the validity of the books; for if one heresy could be indulged, it is reasonable to suppose that another would be, and so on, which in room of allowing us the scriptures in their present consistent form, would either have destroyed their existence altogether, or have varied so as to confound their ideas.
For a candid, learned, and impartial view of the scriptures of the New Testament, I refer you to Paley's evidences, and in particular to his eleven propositions, which he has proved in a manner satisfactory, as I conceive to the candid inquirer.
These propositions begin on page 103, and are the following.
1. "That the historical books of the New Testament, meaning thereby the four gospels, and the Acts of the Apostles, are quoted, or alluded to, by a series of christian writers, beginning with those who were contemporary with the apostles, or who immediately followed them, and proceeding in close and regular succession from their time to the present.
2. "That when they are quoted, or alluded to, they are quoted or alluded to with peculiar respect, as books _sui geneus_, as possessing an authority which belonged to no other books, and as conclusive in all questions and controversies among christians.
3. "That they were in very early times collected into a distinct volume.
4. "That they were distinguished by appropriate names and titles of respect.
5. "That they were publicly read and expounded in the religious assemblies of the Christians.
6. "That commentaries were written upon them, harmonies formed out of them, different copies carefully collected, and versions of them made into different languages.
7. "That they were received by Christians of different sects, by many heretics as well as catholics, and usually appealed to by both sides in the controversies which arose in those days.
8. "That the four Gospels, the Acts of the Apostles, thirteen epistles of St. Paul, the first epistle of John, and the first of Peter, were received without doubt, by those who doubted concerning the other books which are inclosed in our present canon.
9. "That the gospels were attacked by the early adversaries of Christianity, as books containing the accounts upon which the religion was founded.
10. "That formal catalogues of authentic scriptures were published, in all which our present sacred histories were recorded.
11. "That these propositions cannot be affirmed of any other books, claiming to be books of scripture; by which I mean those books which are commonly called Apochryphal."
The first evidence adduced by this celebrated author to prove his first proposition, proves that the gospel of St. Matthew, which contains a very particular account of the prophecy of Jesus concerning the destruction of Jerusalem, was written before the event took place. This evidence is a quotation from the epistle of Barnabas, St. Paul's companion, in the following words: "Let us therefore, beware lest it come upon us, _as it is written_, there are many called, few chosen." St. Matthew's gospel is the only book in which these words are found; and you will perceive by the expression, "as it is written," that Barnabas quoted the passage from an author of authority. Barnabas wrote his epistle during the troubles which ended in the destruction of the Jews and their city. This epistle of Barnabas is quoted by Clement of Alexandria, A.D. 194: by Origen, A.D. 230. It is mentioned by Eusebius, A. D. 315, and by Jerome, A. D. 392. (Paley's evidences, p. 106.)
Your insinuations that the origin of the christian scriptures is involved in fable and mystery, should have been accompanied with a clear refutation of the arguments used by Lardner, Paley, and others, who have with much learning and labour traced the stream to its fountain.
I must say something on the subject which you introduce concerning man, as a species of being, or you may think me inexcusable for the neglect. There seem to be two main questions suggested on this subject; the first inquires what man was farther back than history reaches; and the other directs the mind to a "line of demarcation" between the human and the brute.
We have no account that I know of when the use of fire was not known. We read Gen. iv. 22, that Tubal-cain was an instructor of every artificer in brass and iron, and if reason has any thing to do in this case, we may suppose that the use of fire was known to these mechanics. The date to which this reading belongs, is 3875 years before Christ; but there can be no reasonable doubt but that the use of fire was known long before, and that it was used in the offerings which were made by Cain and Abel.
That the discovery of arts and the progress of science have changed man from what he originally was, is no more reasonable, than to suppose that the education which a child acquires by degrees, by the same degrees changes him in respect to his nature. That the arts and sciences serve to improve and extend the human intellects is reasonable enough, but that they add any thing to the natural principles or faculties of man is not conceivable.
In fixing the "line of demarcation" between the human nature and the brutal, I will suggest two characteristics which you have noticed by which the distinction may be ascertained.
The first is the power or faculty of improving from generation to generation his condition by means of art, and knowing how to advance from one degree of science to another. This I will suppose belongs to man and is peculiar to our race of being. We know of no other animal on earth that has ever improved his condition by the discovery of the arts or an increase of science.
The other characteristic is one of your propositions, on which you build your system of doubting, viz. _Superstition_. This is found in no creature but such as is susceptible of religion. Man is the only religious animal, if I may be allowed this form of expression, found on the earth.
The progress which man has made in arts and sciences, and the progress he has made in divine or religious knowledge distinguish him from the brutal creation. As in the former he has run into thousands of errors, so in the latter he has wandered in darkness, with now and then a blessed ray of light which improved his mind. When the knowledge of the arts became generally defused by means of the extension of the Roman government, it pleased our blessed Creator to cause the sun of divine light to rise on the Jew and Gentile world. And gave him a covenant of the people, a light to lighten the Gentiles, and the glory of his people Israel.
Your opinion that men are seldom made unhappy in consequence of doubting a future existence, may be true in a comparative sense, for I believe there are few in comparison with the whole, who do doubt on this subject. Generally speaking, it is the few, who like the philosopher that rendered himself blind by endeavouring to find out what the sun was composed of, thought there was no sun nor any light, that so far give up a hope of futurity as to be miserable in their belief.
That the idea of endless torment, such as our clergy have represented, and with which they have most horribly terrified thousands and driven them into black despair, is more horrible than no existence at all will be allowed by every candid mind. But in contemplating an infinite source of divine benevolence, and his means of giving and perpetuating existence, and of rendering existence a blessing, the mind is not driven to the necessity of selecting between these two evils. No, sir, the mind thus employed has sweeter themes and brighter prospects--in belief of that invaluable treasure, that divine testimony of the inspired apostle: "As in Adam all die, even so in Christ shall all be made alive;" which sentence you nor I ever heard a preacher of endless punishment recite in a sermon in our lives, the soul rises by faith into sublime regions of future peace and everlasting enjoyment, when death shall be swallowed up of life.
I need not tell you, my brother, that it has been through many trials, afflictions, doubts, and temptations, that your feeble humble servant has found the way to this rock; you cannot be altogether ignorant of this travail of mind. Permit me then to call to remembrance the bondage we have escaped, the sea through which we have passed, the sweet songs of deliverance and salvation which we have chanted to our Redeemer in the faith of our Lord and Saviour JESUS CHRIST. And here permit me to request your assistance in giving me support, and in strengthening my hands in the work of the Lord.
Yours, &c.
H. BALLOU.
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