Part 6 (1/2)
What you say on this subject, indicates that you did not understand me to infer the validity of the apostles' testimony concerning a future state, from any higher authority than their simple honesty unconnected with the other part of the argument, which was as plainly set forth in my former communication as you will now find it in this.
6th. You suppose that arguments equally energetic, and equally conclusive might be drawn from our feelings, against, as in favour of the necessity of divine revelation.
Though I am not of your opinion, yet I am disposed to think that desires very fervent may in some instances exercise the human heart against the knowledge of divine truth. But, sir, this is the effect of moral disease, not of a sound mind. A foul stomach will nauseate at the sight of wholesome food; distempered eyes are rendered painful by the rays of light; one whose deeds are evil loves darkness for this very reason. Now that people affected with these infirmities should be exercised with fervent desires to avoid what gives them uneasiness is surely very natural; but that a person in health and having good exercise should loathe that which is good and nouris.h.i.+ng, that one who has sound eyes should dislike the enlivening beams of the sun, or that one whose works are wrought in G.o.d, should love darkness rather than light is not reasonable.
You are cautioned against supposing that these remarks are designed to be applied to yourself, for I bear you record that your exertions and a.s.siduity for the attainment of true knowledge have been laudable, and worthy of imitation. But all this only proves to me that your reasoning is unnatural, and that no man would be more rejoiced to know the truth of divine revelation than yourself.
7th. That a person who does not even desire a future existence should realize the goodness of the divine Being, and feel truly grateful for all enjoyments does not stand in a clear light in my mind. I cannot conceive that it is possible that any thing could remove a desire to exist in the future, except a very strong fear that that state would be awfully miserable. To be thankful to G.o.d, and to rejoice in his goodness, and at the same time feel no desire to continue in the enjoyment of such favour is to me a complete solecism, which sufficiently refutes itself.
8th. Your a.s.sertion, that if a revelation was ever necessary, it was necessary only to reconcile man to his present state of existence, is thought to be an error of no small magnitude. If you had said that revelation was necessary only for the improvement of man in his present state it would have been more correct.
As for man's present existence, it seems he has love enough; people wish to live here, and no doubt they would wish to stay forever if they had no hope in the future. By improving our present state by a divine revelation, I wish to be understood to comprehend all that is meant by the ministry of reconciliation. This has for its object the reconciliation of man to G.o.d. But it is a soul rejoicing fact, that of the precious things brought forth by the sun of righteousness, the hope of immortality is its most precious jewel. This makes every thing valuable. Hence we may lay up our treasures where neither moth nor rust can corrupt, nor thieves break through and steal. Here G.o.d's bright favour will never grow dim, nor will our love and grat.i.tude ever decay. Do you see this celestial form leaning on her anchor, and while the raging waves of a restless sea dash against her, feel unmoved? Do you observe her aspect firm, and her eyes turned towards Heaven? And wouldst you wish to cast her down and wreck her on the quicksands of dismal doubt? Go, brother, to the chamber of sickness, where life's waning embers can no longer warm the dying heart, there hear from cold and quivering lips this hope expressed, I long to be with Christ, I long to be at rest. Would you blast this amaranthine flower? Would you plant in its stead the night shade of dispair?
Do not, dear sir, listen too long to the wild suggestions of vain fancy and wandering imagination, under the specious pretence of searching after truth. I am apprehensive that she who persuades you that she is truth, really deserves another name. Jesus is the way, the truth and the life, he also is made unto us wisdom.
Give me the light of this bright sun to see, All other lights like met'ors are to me; Give me that way, that pleasant path to know, I'll walk no other path while here below.
Wouldst thou be wise? This wisdom learn to scan, Which brings to G.o.d, the wandering heart of man.
9th and last. You misunderstand me in supposing that I meant to insinuate, that by what you _wrote_ respecting the apostles' stating nothing more than what was substantially true, you must mean that they stated falsehood. I meant, if you do not believe that they stated the truth you must believe that they stated falsehood, in which case I called on you to make a short work of our argument by proving that what they stated was not true. I wonder you should not have thought of this way to understand me, because there is no way to explain your words into the meaning which you supposed I had attached to them, while what I now suggest is fairly the necessary result of what you stated.
On this subject I am disposed to say a little more. If we find ourselves in serious doubts respecting any important particular of our religion, and we wish to have the matter cleared up to our satisfaction, why should we spend much time and write many sheets, with no other apparent object, than to keep away from the subject which labours in our minds? If you were under the necessity of bringing a tree to the ground, and of removing it from the forest, would you ascend the tree and begin your work on the extreme twigs, or would you cut the trunk off near the roots, when the whole ma.s.s would come down together?
You will apprehend my meaning. The fact is, if the Christian religion is ever overthown, it must be done, not by proving that professors of it have held errors and have been superst.i.tious, and have ever practised wickedness, using the name of Christ for a cloak, &c. but by proving the testimony, of the new testament false. Cut the trunk of the tree off at this place and the work is done.
But if it were possible, in the nature of things for the testimony borne in the new testament to be proved false, can you persuade yourself to believe that it would not have been done? If a book containing the grossest falsehood, the most palpable frauds, pretensions the very easiest to be detected of any that can be imagined, could be got up and published, and be copied by many hands, and be translated into different languages on purpose to overthrow the popular religion of all countries where the book is sent or carried, and if in spite of truth, and all the learning of a learned age, if in spite of all sorts of superst.i.tion combined with civil government, if in spite of reason, argument, persuasion, the tender love and compa.s.sion of parents, interest, honour, ease, peace and quiet; if in the face of the most cruel sufferings and most awful deaths, this book, with all its abominable lies, and most palpable frauds could succeed, its doctrines run and be glorified; if ancient superst.i.tions, than which nothing can have a more despotic sway over the human heart, if the priests of long venerated idols with thousands of their votaries were humbled before this testimony, what is there now on which we can rely for success against it?
How beautiful are reason and candor. Dr. Gamaliel gives us a handsome specimen. ”Ye men of Israel, take heed to yourselves, what ye intend to do as touching these men.--For before these days rose up Theudas, boasting himself to be somebody: to whom a number of men, about four hundred, joined themselves: who was slain; and all, as many as obeyed him, were scattered and brought to naught. After this man rose up Judas of Galilee in the days of the taxing, and drew away much people after him: he also perished; and all, even as many as obeyed him, wore dispersed. And now, I say unto you, refrain from these men, and let them alone: for if this counsel or this work be of men, it will come to naught; but if it be of G.o.d, ye cannot overthrow it; lest haply ye be found even to fight against G.o.d.”
Let us remark, 1st. You will notice that this pa.s.sage ranks with hundreds of others which to the understanding of sound judgment wears every feature of an honest and true statement of facts. I will take it on myself to say that it does not appear reasonable that men who were fabricating a falsehood, would ever have thought of such a method as this to give it currency. 2d. You will naturally observe that this learned doctor of the law was himself persuaded of the truth of the apostles' testimony, and though he was not willing to make so great a sacrifice as he must if he professed Jesus openly, he was willing to espouse the cause so far as his learning and influence would go, without rendering himself odious to his friends.
3d. It is pretty evident, that whatever Theudas made a handle of in order to obtain disciples, Judas of Galilee had that very unpopular tax (I do not consult any authority as it is immaterial, but only follow a probable suggestion) which was collected about the time of the birth of Jesus, or some other, by which he no doubt, strove to disaffect the Jews against the Roman government, which they very naturally were opposed to. But Judas did not succeed.
4th. Jesus never tried to persuade the people against the civil authorities, nor did he ever promise his disciples any worldly benefits, nor try to allure the people after him by holding out, as inducements, any thing that the carnal pa.s.sions of men are in love with; and yet he succeeded though he lost his life. 5th. Dr. Gamaliel was of opinion that if the gospel were not of G.o.d, it would come to naught, but it did not, nor is there the least probability it ever will.
Yours, &c.
H. BALLOU.
EXTRACTS No. VII.
[In this number the objector gives the whole ground of his objections, and the reasons for his doubts: _which he states as follows_, viz.
”1. Mankind, in all ages of the world, have been, and still are p.r.o.ne to superst.i.tion.
”2. It cannot be denied, but that a part of mankind at least, have believed, and still are believing in miracles and revelation, which are spurious.
”3. The facts on which religion is predicated are unlike every thing of which we have any positive knowledge.”
Under the first article, the objector appealed to the known superst.i.tions of the world: not only of the Pagan; but of the Jewish, Mahometan, and Christian world. He took a view of the present state of Asia, spake of the ”voluntary sacrifices of human life to the great image at Hugernaught!” and of women ”voluntarily climbing the funeral pile to be burned with their deceased husbands!” He took a view of the _Inquisition_ in Old Spain; and finally of the various superst.i.tious notions and practices among the different sects of christians in our own country.