LETTER VII.

_Dear sir, and brother_--Desiring to bring our present correspondence to a close as soon as the merits of its subject will admit, I propose in replying to your 8th number, to remark only on the most essential particulars, taking no particular notice of two classes contained in your communication, viz. that which seems to grow out of a misconstruction of my arguments and that in which you appear to agree with them. Indulging in this liberty, the subjects to which I will endeavour to confirm myself are the following.

1st. Your method of accounting for the absence of the crucified Jesus, from the sepulchre where it was laid and guarded by the Roman soldiers.

2d. What you suggest respecting the divine mission of Christ and his apostles, the miracles which were wrought by them in attestation of the Messiah, and the credibility of their testimony regarding a future state.

3d. What you contend for respecting the _utility_, or _inutility_ of the christian hope of future felicity.

4th. Something on the instructions of Jesus to his disciples respecting their conduct toward their enemies.

5th. What you suggest respecting Jesus' not being known to the two disciples, &c.

6th. Your criticism on my argument respecting the evidences of the resurrection, &c.

1st. You propose to account for the absence of the body of Jesus, by supposing, that some persons by frightening the guards were enabled thereby to convey the body away, which they did being willing that Jesus should be thought to have risen from the dead, whereby he would be deified, according to the notions of the Greeks respecting deifying men after they were dead, &c. Those who thus stole the body were not the disciples of Jesus, but some persons who were desirous thereby to punish the Jews for so cruelly putting Jesus to death.

Here you have proposed two subjects as forming the cause, in the mind of those who stole the body, of their undertaking so hazarduous an enterprise, neither of which appears to me to wear the necessary marks of probability.--1st. If they wished to have Jesus deified according to the notions of the Greeks, there was no need of establishing the belief of his having rose from the dead. This was not the case with those who among the Greeks were deified after their death. The tombs of their heroes whom they placed among the gods, remained among the people.

2d. Who that then lived in Jerusalem or its vicinity could look on the crucifixion of Jesus as an act of cruelty? Others than Jews would not feel very much interested in this affair, as Jesus had confined his ministry to the Jews, and directed his disciples not to enter into any of the cities of the Gentiles, this matter was a case which seemed to concern the Jews only. Now look at the case. The Jews expected a Messiah, a deliverer, one who should become their prince, and deliver them from the bondage of the Romans. Jesus pretended to be sent of God as their Messiah of whom the ancient prophets had spoken; he pretended to work miracles in confirmation of his divine mission; but in room of delivering the Jews from the Roman yoke, he prophecied of their destruction by the Romans. Now, sir, if Jesus made all these pretensions without divine authority for so doing, if he caused to be reported that he wrought miracles when he never wrought one in his life, if he kept the people in a continual uproar driving about the country from one extreme of Palestine to another all by his frauds and fascinating deceptions; and in order to quiet the people, and have things go on in a regular order, those who were charged with the public concerns brought about the crucifixion of this impostor, who knowing all these things, being a Jew would think of accusing these godly pharisees and rulers of cruelty for so doing? If Jesus did not do the works which he pretended to do, he certainly was an impostor, and it is in vain to attempt to save him from such a charge. And if he were such a _blasphemous_ impostor as to pretend to work miracles by the power of God, when he knew he had no such power, it appears very plain that he deserved to die according to Jewish customs. If the miracles of Jesus had been of a different description, there might have been some deception. That is, if such miracles had been pretended as you state of the Shakers; in such a case nobody would trouble their heads about the matter. Some would say, the good woman perhaps was badly hurt, and she thought her ribs were broken, when in fact they were not, and with a little good nursing she was able to join the dance; others might be extravagant enough to suppose that something marvelous had taken place, but who would know? Or, I will add, who would care? But will you undertake to argue that the most learned and artful could impose on people by pretending to have power from God to open the eyes of the blind, to heal all manner of diseases with a word, and to raise the dead from their graves? No, sir, if Jesus did not perform the miracles which he pretended to perform, there is no propriety in believing that any body was disposed to charge the Jews with cruelty for ridding community of such an impostor. But after all, even allowing your proposed method of accounting for the absence of the body, which by no means is half as probable a story as that reported by the Jews, as this does not account for the disciples' believing that Jesus had actually arose from the dead. What is to be done with this circumstance? Are we to suppose that as soon as the disciples found that the body was missing, they took it into their heads that he had actually arose from the dead without any further evidence? Well if they really believed it they could honestly state their belief to the people. You will remember that you have agreed that the apostles were honest men. But then the apostles go further, they assert that they were certified of the real resurrection of Jesus by many _infallible_ proofs, that they saw him, conversed with him, ate with him, heard his discourses in which he expounded the scriptures of the law, of the prophets, and of the psalms which respected his passion and resurrection. Will you allow these men to have been honest men, and still suppose that somebody stole the body of Jesus from the sepulchre? The boldness of the disciples in declaring the resurrection, their willingness to suffer all manner of persecutions for the name of Jesus, show plainly that they did believe in his resurrection. Here I refer you to my former arguments in which I have attempted to make it appear that the disciples could not have been deceived.

But even allowing, that the body was stolen, and that the disciples were deceived, there is still, if possible, a greater difficulty to account for, viz. the success of the preaching of Jesus and him crucified. Here I wish, in a special manner, to call your attention. The four evangelists and the acts of the apostles were written in the life time of the disciples of Jesus; this, Paley, in his Evidences of Christianity, fully proves. He likewise proves beyond any reasonable doubt that they were written by the men whose names they bear. These historians then relate all the miracles recorded in the four gospels, and inform us that Jesus actually performed them. They give each of them an account of the crucifixion and resurrection of their divine master. They relate the things of which they were eye witnesses. But supposing they were deceived, which I humbly conceive, is not supposable, can we reasonably believe that these gospels in which such barefaced falsehoods were recorded would ever gain credit among a people whose religious education was to be all overthrown by coming into the belief of those writings?

But the apostles had not these books to assist them in their ministry; they went on in preaching Jesus and the resurrection, first in the city of Jerusalem, and throughout all Judea, and among the Gentiles with astonishing success before they wrote the accounts which we have. Now, sir, on the supposition that the body was stolen will you account for the people's being persuaded that Jesus rose from the dead?--Is it possible to conceive of any thing to which the Jews could have been more opposed, than to the testimony, that the man whom they had crucified was the Messiah, and that God had raised him from the dead? Now turn to the account given in Acts, chap. ii. and let reason and candor have their voice in the matter under consideration. "Therefore let all the house of Israel know assuredly, that God hath made that same Jesus, whom ye have crucified, both Lord and Christ." Can you conceive of any thing that could have been more trying to the feelings of the people? Observe, "whom ye have crucified." Bring the matter home to yourself. Suppose you had been active in the prosecution of one of your fellow creatures, and the prosecution should have terminated in the execution of the accused, how would it try your feelings for your neighbours to come and tell you, that you had been the murderer of a good and innocent man? But in the case under consideration there are circumstances that heighten the importance of the subject. The great Messiah in which all the Jews were educated to believe, as much as we are educated to believe in Christ; this personage is the subject. See the account, "Now, when they heard this, they, were pricked in their heart, and said unto Peter, and to the rest of the apostles, men and brethren, what shall we do?" Why do we hear this exclamation? "Men and brethren, what shall we do?" Why should the people now feel thus affected? Why do they not cry out against the men who accuse them of having done this wickedness, as they did against Jesus a few days before? Can you, sir, believe that all that caused this, was the body's having been stolen from the sepulchre, the disciples having gotten the whim into their heads that Jesus had arose from the dead, now run about like mad men and accuse the people of having murdered the great Messiah, the anointed of God, affirming that God had raised him from the dead, when barely the absence of the dead body was all the evidence on which this could be founded? Not only did the testimony of Peter, on this occasion, which will remain a most memorable one while the world stands, carry pungent conviction to the very hearts of the people, but it happily issued in the glorious triumph of faith in the risen Jesus in about three thousand of the then present audience.

In the fore part of this chapter we have an account of the manifestation of the mighty and miraculous power of God which was the evident cause of the conviction of the people; and to no other cause, I humbly conceive, can we impute such consequences.

Permit me to remark here, that all that ingenuity has ever invented about how the body of Jesus was disposed of, can have no weight at all against the doctrine of the resurrection which the apostles propagated. The body's being absent from the sepulchre never convinced one reasonable being in the world, of the fact of the resurrection. It did not convince those who first saw the sepulchre empty.

"Mary stood without at the sepulchre weeping; and they (the angels) say unto her, woman, why weepest thou? She saith unto him, because they have taken away my Lord, and I know not where they have laid him. And when she had thus said, she turned herself back, and saw Jesus standing, and knew not that it was Jesus. Jesus saith unto her, woman, why weepest thou? Whom seekest thou? She supposing him to be the gardner, saith unto him, sir, if thou have borne him hence, tell me where thou hast laid him, and I will take him away. Jesus saith unto her, 'Mary.' She replied, 'RABBONI!'" How naturally is this account given. In what an artless manner is the story told. I so much admire the sincerity and unaffected love of Mary to her master that the following reflections demand a place here. The person who but three days before was crowned with thorns, was reviled and spat upon, was most ignominiously crucified between two thieves and laid in the sepulchre is so much the object of Mary's affection that she appears solicitous for the body. I cannot doubt the truth of Mary's being here, for the story is told without any design. But why is Mary here? If Jesus was an impostor she never knew of his working a miracle in her life. But if Jesus was in fact what he pretended to be and if he wrought those miracles which are recorded of him, all is explained. But it is evident that Mary had not thought of Jesus' having been raised from the dead, when she saw that he was absent from the sepulchre. When Jesus spake to her, and called her by name as he had frequently done before, she knew him. When this Mary and the other women that were with her went to the eleven, and told them the story, they did not believe it, nor does it appear that Peter believed in the resurrection, even after Mary and others had certified him, and he had been himself to the sepulchre and found it empty; but he went away "wondering in himself at that which was come to pass."

The evidences by which the disciples believed in this all-important truth were equal to its importance and to its extraordinary character. These evidences have been noticed.

2d. The mission of Christ and his apostles, the miracles wrought by them in attestation of that mission, and the credibility of their testimony respecting a future state may now receive some notice.

You are disposed to call on me to inform you what I mean by this mission, to which I reply; I mean a divine appointment to act in a certain official character, accompanied with certain powers by which they were _enabled to evince_, by miracles, this their appointment.

Jesus was appointed by God himself to reveal the divine character, nature, and will of the Father to the world, by his preaching, by his miracles of mercy, by his sufferings, by his death and resurrection. The apostles were sent by Jesus Christ on the same mission, on which Jesus himself was sent. See his prayer, John xvii. "As thou has sent me into the world, even so have I also sent them into the world." Those who believed in Jesus, and acknowledged him to be the Messiah, believed on account of the miracles which he wrought, and as I have before argued, Jesus never required of any a belief in him, barely on his testimony of himself, but on the evidence afforded by the works which he did in his Father's name. So likewise, those who believed on Jesus through the ministry of the apostles, never were called on to believe but by the authority of as great wonders as were wrought by Christ himself. I need not say much on this particular, as you must know that the ground on which I have here placed this subject, is the ground on which the New Testament places it.

The absurd notions which have been erroneously adopted by Christian doctors and councils concerning the mission of Christ to appease the divine wrath, to reconcile God to man, to suffer the penalty of the divine law, &c. &c. which have rendered the gospel a mystery and a mist, in room of a high way for the ransomed of the Lord to return to Zion in, is chargeable to the enemy who sowed tares among the wheat. These opinions with a multitude of studied inventions about a mysterious work of sovereign elective grace wrought in certain individuals, in an unknown way and frequently in an unknown time all which is to be followed by a system of mysterious sanctification, connected most mysteriously with final perseverance, together with all the intricate unknown items set down in the Westminister Catechism, have only served to perplex some, puff others up with spiritual pride and exalt them in the kingdom of spiritual wickedness in high places, to drive some to despair, and to disgust reason and common sense in others. There is not a word of all the above jargon in the sacred scriptures, which give us a most rational account of the great object of the gospel ministry. This object is the redemption of mankind from moral darkness, which is the whole occasion of moral evil, and to produce that improvement in the religious world which science is designed to effect in the political. It is to bring truth to light, to commend the character of God to man, to lead all men into the true knowledge, spirit, and temper of the divine nature. Thus we discover in Jesus no partialist, no sectarian, no friend to any one denomination, more than another. And when he had accomplished, by his sufferings, what the prophets had foretold, he then sent his gospel of the love and mercy of God to the whole world. His divinely inspired apostles followed the examples of their leader and preached the universal, impartial goodness of God to all men, and confirmed their mission by similar miracles to those wrought by Jesus.

You further inquire the grounds on which we are to believe Jesus and his apostles respecting a future state. Reply, on the same ground on which we believe them in other matters, viz. because they have proved the divinity of their mission or appointment to teach truth by the power of the God of truth. See 2 Cor. xii. 12, "Truly the signs of an apostle were wrought among you in all patience, in signs, and wonders, and mighty deeds." You need not be told that an _apostle_ is a messenger, and that a messenger must have a mission. What then were the signs of St. Paul's mission? Answer, patience, signs, wonders, and mighty deeds. Jesus is said to be the great _apostle_, and high priest of our profession, and he evinced his apostleship by signs, by wonders, and mighty deeds. Now, sir, as these signs were designed to prove to us that Jesus and his apostles were divinely inspired, so they are the ground on which we may safely believe their testimony in all things.

If your inquiry extends further than the plain statements and facts go, you will at once see that they go beyond the demands of reason, for it is an unreasonable thing to require of an uninspired person any further account concerning the way by which an inspired man knows what he says to be true, than it has pleased God to enable his messenger to make known.