"In order to make a proper estimation of virtue, we should take into consideration the motives and inducements a person has to be virtuous.
The virtue of some men seems to be predicated on the following principles; on the consideration that they are going to heaven and happiness in another world, while others, whom they conceive not so good as themselves are going to hell, a place of never ending torments. On this ground they can be very _pious_ also, and do a great deal for religion. At the same time they will tell you, as many have, if they believed all were to be alike happy in another world, they would then stick at no crimes to obtain their object, but would indulge themselves in all manner of gratifications, &c. Such virtue, however, I conclude does not stand very high in your estimation. No; but you would be virtuous on a more noble scale; so long as you can believe that you shall have an eternal existence with God, in a happy conscious identity, you are willing every body else should enjoy the same blessing; on supposition that this is true, or as you can believe it, you are for doing all the good in your power, and at the same time taking all the comfort you can in doing it. You are trying to make every one believe what you believe, that they may enjoy what you enjoy. But the moment this faith, and this hope of yours is gone, your virtue is gone with it; you can now do nothing, and of course enjoy nothing!
"Now compare this virtue with the virtue of one whom the christian world would call an infidel! One whose faith, and of course, hope, does not extend beyond what he knows has been the lot of some, and, as far as circumstances will admit, may be his own; and yet he is always faithful in the discharge of whatever appears to be his duty, always enjoys life, whether in prosperity or adversity, and is always, so far as it respects circumstances over which he has no control, reconciled and contented with his lot. He knows his life is uncertain, and although he has no real faith or well grounded hope beyond the present state of existence, yet the thought gives him neither anxiety nor concern. His only object is to do good; to enjoy life while it lasts, to cultivate and improve human nature for the benefit of posterity; to bear the evils and misfortunes of life with fortitude, and to be unfeignedly thankful for all the happiness of which he is made susceptible. Therefore whether his life be for a day, or for eternity, it matters not, because, for the present, it is all the same to him: his duties are the same, and his enjoyments are the same. O how happy!
How inexpressibly happy, is such a state as this!
"While others are feasting their fruitful imaginations with the idle and visionary dreams of fanaticism; with a kind of chimerical heaven of which they know _nothing_, as to its certainty: this man is in heaven already: dwelling in love, he 'dwelleth in God, and God in him.'
"Do you not wish, my brother, that you could find such a character among Christians? But Christianity does not afford such a character, in _full_, nor is it possible that it ever should. Such a character, however, there may be, and when the world, or any considerable part of them can receive his testimony, he may make his appearance.
"You seem to think it may be successfully argued 'that the moral and religious state of man really required a divine revelation.' This argument, if I understand you, grows out of the ardent desires of man; which, it is admitted, would be pretty conclusive if it could be made to appear that the desires of man are never fruitless. Man, it is true, rationally desires happiness; for this is essential to his moral existence; yet, may he not, through ignorance, or from some other cause, suppose things essential to his happiness, which, in fact, are not essential, and therefore ardently desire them? But does it necessarily follow that the particular things desired in such cases are absolutely necessary? and therefore will absolutely be granted? I believe not.--And if he may be thus deceived in any one thing, why may he not be deceived in the supposed necessity of a divine revelation?
It is believed that a perfect reconciliation to the present state of man; to what he is, with the prospect only of what he yet may be in this life, without either the hope or the fear of a future existence, would be infinitely better than any thing which has yet been produced by a belief in divine revelation; especially any further than a revelation is conducive to this end; and if a revelation ever was necessary, it was necessary only to reconcile man to his present state of existence. But if man can be equally reconciled without the _knowledge_, or, what amounts to the same thing, without the _belief_ of divine revelation, then the end of such a revelation is obtained.
"It seems to be expedient that I should say a few more words, 'respecting the apostles' stating no more than what was substantially true.'
"I hope, however, we shall not lose sight of the main subject in debate, by criticising on words. I say _main subject_ here, as I think there will be no occasion of saying any thing more on the subject of the _languages_ in relation to the arts and sciences.
"I am not disposed to think, sir, that you have designedly wrested the meaning of my words; nor that you are unwilling to receive my meaning when it is fully understood; and yet, having once explained on this subject, I am unable to account for your remarks.
"After my informing you that you had misconstrued me, and also stating my meaning, as I supposed, more explicitly, you have informed me that if your first construction was not my meaning, it seems that I must have meant the reverse of it, which, I must aver, is as foreign from my meaning as your first construction! For neither your former nor latter construction was in my mind when I wrote the sentence to which I allude: but a different idea from either of your constructions was in my mind, and was what I meant to state; which idea, as I conceive, is as fairly expressed by my words, and is a more just construction of them, taking into consideration the sentence which follows, than either of the ideas which you have expressed as their meaning.
"Permit me therefore to state again, that whatever might have been my opinion respecting the writings of the apostles, I did not mean to suggest, and much less to affirm in that sentence 'that they stated that which is not true!'--Neither did I mean to acknowledge in that sentence that they had stated 'no more' than what is true, at least in _substance_; but I did mean this, and this only, that admitting those things were true, all would admit that the design of the apostles was nothing _more_ than to state the truth of those things in _substance_; because all would acknowledge that they were not careful to be correct as to every _minutiae_. But as this makes nothing either for or against the main point, I wish to add no more respecting it, than simply to remark, that even if the apostles had gone on the opposite extreme of what I meant I should not think them 'deserving of _no credit_.' Supposing they had descended into _minutiae_, and related, to an exact nicety, every particular circumstance (which is exactly the reverse of what I mean to state), would they on this account have been deserving of _no credit_? I think not. Considering the time, however, which had elapsed after the facts are said to have taken place, before a history of them was given in writing, I think the evangelists are entitled to _more credit_, on the whole, than what they would have been if their testimony had borne the complexion last mentioned.
"To close this letter, which perhaps is already too long, I would here acknowledge that as I have expressed doubts in the subject of divine revelation, you have a right to hear my reasons for doubting. These I promised to give you (as I thought) at the close of my fourth number.
You have informed me, verbally, that I promised to give you my _doubts_ only. If I did so, it was only a slip of the pen, to which I am too prone; it was my _reasons for doubting_, which I meant to have promised you; and in my next I shall endeavor to fulfil that promise.
"Yours, &c.
A. KNEELAND."
LETTER V.
_Dear sir, and brother_,--Your fifth and sixth numbers were received together, and will be noticed in the order in which they came to hand.
You observe that you know of no better evidence that "there ever was such a story reported among the Jews, in the days of the apostles, than there is to prove the actual resurrection of Jesus," &c. This suggestion leads to the following queries.
1st. Was there in the days of the apostles, such a man known in the country of the Jews, as Jesus Christ?
2d. Was this man put to death, as the four evangelists and others testify?
3d. Did the apostles declare to the people who put him to death, that they knew that he had arisen from the dead?
4th. If the Jews who put Jesus to death could go to his sepulchre and show his dead body to the people, would the story of the resurrection ever have gained any credit among the Jews?
5th. If they could not find the body of him who had been crucified, would the opposers not endeavour to report something that might appear as plausible as they could, especially as they had the keeping of the sepulchre in their own hands?
6th. What would more naturally suggest itself to the imagination of men, in the situation of the rulers of the Jews, than the story of the disciples having stolen the dead body, &c. Or,
7th. Was this account written long since the apostles' days, by an unknown author, who made the whole story as he wrote it? If this last question cannot be answered in the affirmative without doing violence to the most authentic testimony and also to the plainest dictates of reason, it seems to follow that the 6th preceding question, must be accepted in the affirmative, which furnishes sufficient evidence to prove that such a story was reported among the Jews in the days of the apostles.
Whether you are correct in supposing there is as much evidence to prove the resurrection as to prove the report of the disciples' having stolen the body, or not, it appears to me, that there is no proper ground on which the latter can even be doubted.
Suppose a writer in vindicating believer's baptism in opposition to the sprinkling of infants, should relate a wonderful story concerning the persecutions of the baptists, in which he should set forth the particulars of one of their leading characters having been put to death by their opposers. In this account, the author says; Those murderers, after they put the man to death, for fear his friends should steal the body, went and placed a strong guard round the tomb to watch for the space of three days and nights, but before the expiration of this period, the guard came to the rulers and make known that the body is gone, and acknowledge at the same time, that there were such wonders seen by them at the tomb, that they were unable to endure the sight and retain their natural powers; that the rulers gave them money to report that a number of the baptists came while the guard was asleep and stole the body--"So they took the money, and did as they were taught: and this saying is commonly reported among the Paedobaptists unto this day." Would this story appear any ways to the advantage of a cause, with which reason and common sense have any thing to do?
Reason, sir, for which you seem determined to contend, is candid; it readily acknowledges that the account of this report among the Jews is a true account. And it acknowledges also that the truth of this account is good evidence to prove that the rulers of the Jews found it necessary, in order to oppose the truth of the resurrection, to get such a report in circulation.
You have not taken me exactly on the ground of my argument, in supposing that, by _revelation_, I mean nothing more than "what was revealed to me by the resurrection of Jesus, allowing the resurrection true." My design was to consider the three propositions, viz.
revelation, the resurrection of Jesus, and the truth of the testimony of the apostles, concerning matters of fact, true, disjunctively; and also to avail myself of whatever might arise to the advantage of my argument from the relation of these facts. All this you will, as a generous and candid antagonist, be willing to allow me to do, on the supposition that the three propositions, above named, be granted. For surely no necessary deduction from granted premises can mislead, unless what is granted be false. You will furthermore see, that by granting the truth of divine revelation some degree of allowance is given to the probability, at least, of the testimony of the apostles respecting a future state. The confining of the subject of revelation, to that only which is revealed by the resurrection of Jesus, seems an unnecessary restriction, which can answer no purpose but to embarrass an argument which it would have no real force in refuting; for if the resurrection be admitted, which affords such an important revelation as grows out of the fact, it establishes the general truth of a DIVINE REVELATION from God to man. This being granted, all that stands in a necessary relation to it may with propriety be used in defence of any particular question relative to the general subject. I have already argued the truth of what the apostles say of a future state, from the facts which you grant for the sake of the argument, but you seem to misapprehend me in supposing that I mean to contend, that what the apostles have said respecting a future state, was spoken by way of _conclusion_ from certain known facts. The known facts, such as the miracles of Jesus, his resurrection, and the miracles wrought by the apostles, I used as proof of the divine mission of these servants of God. This divine mission being proved, gives the ground on which I contend for the merit of their testimony concerning a future state.
You should have regarded my argument, as placing the credibility of the apostles' testimony concerning a future state, on the fact of their divine mission, and not as you seem to have done, on the supposition, that they could not err in drawing conclusions, &c.
You have misunderstood me also, in supposing that by "the guess work of men," I had any allusion to the known miracles related by the apostles. What I called "mere guess work of men," was the _opinions_ of the apostles on supposition they were not divinely directed, in the testimony they laid down respecting a future state. On this particular subject, all you have said in reply to my reasoning, has no just relation to my argument.
It was expected, that in relation to the foregoing subject, you would have seen the necessity of either denying the reality of those miracles, which, if true, prove the divine mission of Christ and his apostles, or of granting the authority of their testimony. But in room of finding what was so confidently expected, I find the mistakes above pointed out, which occupy considerable space, without deciding any thing, or furnishing ground on which I feel disposed to place any argument.
The next particular which demands notice is stated as follows: "Your final conclusion, after all, comes so near what I conceive to be the truth, that were you as correct in every thing as you appear to be in this, I should hardly think it expedient to pursue this controversy any further." You then quote me. "The Christian is enabled to hope for existence with God in an eternal state, and this is as much as our present welfare requires." You rejoin; "Most excellent! to this proposition I cheerfully assent. Yea, I would consent even to pruning it a little which no doubt would spoil it in your view. Instead of, 'this is as much as,' read, 'even this is more than,' and your proposition would stand exactly right." You assure me that you are in search of truth.--Truth is the only design of your heart. It would be uncharitable in me to doubt your sincerity. You sincerely and cheerfully assent to the above proposition viz. that the christian is enabled to hope for existence with God in an eternal state, and this is as much as our present welfare requires. This you say is _most_ excellent. But notwithstanding you cheerfully assent to this proposition, and can pronounce it _most_ excellent! Yet you think, if the proposition was so altered as to allow us no hope of a future existence with God, it would stand _exactly_ right! This variation is so small, this difference is so little that you think if I were as correct in every thing as I am in this, there would be no need of pursuing this controversy any further! Let me ask dear sir, if such reasoning as this can promise a profitable reward for our labours, and a recompence for the precious time we are spending? The eye of reason, I say is candid: it sees and knows, that if a hope of existence with God hereafter is _more than_ our present welfare requires, such an expectation is awfully dreadful beyond the power of language to describe. Reason knows that there is an infinite difference between no existence hereafter, and an eternal existence. And it knows, that if the former is exactly what our present welfare requires, the latter is completely repugnant to it.
With what you here contend for, I will connect a passage from your sixth number. "He knows that a belief in revelation is not absolutely necessary to a happy life." By bringing these passages together, I am led to understand what you mean by the latter viz. that a belief in a happy future state, is not necessary to our present felicity. This is what you know! What then are you in pursuant of? You pretend to be earnestly solicitous to have your doubts respecting divine revelation removed if possible; you call on me to assist in this work as if you viewed it with deep concern.--If your doubts should be removed, if you should be altogether convinced that God has actually revealed the truth of a a happy immortality, you know it would add nothing to your happiness. Furthermore you argue, following the passage quoted from your sixth number, that this belief in the revelation of a happy futurity is not necessary to produce a virtuous life. Allowing all you argue on this subject, you feel sure that a real conviction of the truth of the christian doctrine, and hope of future blessedness, would be of no advantage to your virtue or happiness! I ask again, what are you in pursuit of? You compliment me too highly in your encomium on the sermon in which I laid down that man is so constituted that he is always willing to exchange that which gives him trouble, for that which gives him comfort. And you advert to this particular sentiment of mine, in your observations on St. Paul's conversion, and very justly refuse to allow him to be an exception of the general rule. But are you not an exception of this rule? Do you not appear to be solicitous to have your doubts removed without expecting the least advantage by it? Are you not employing your time in writing voluminously on a subject which you _know_ can yield you no recompence? In search after the evidences of the christian hope, you cannot say: where is that faithful, that friendly witness by which I can believe, and believing, enjoy as a precious reality that hope which is as an anchor to the soul, both sure and stedfast; which entereth into that within the veil, where our forerunner hath for us entered; which hope would enable me to sing that triumphant song; "O death where is thy sting, O grave where is thy victory? Thanks be to God who giveth us the victory through our Lord Jesus Christ." No, this hope would add nothing to your happiness, and what you want it for is not for me to imagine.
You can employ the powers of luminous reason in contemplating eternal nothing with sweet complacency. This is "exactly" as it should be!
Varying from this the proposition would need to be "pruned!" Dear brother, does reason countenance all this absurdity? If it be a pleasure to contemplate non-existence does it not involve the absurdity of enjoying the expectation of the discontinuance of enjoyment?
You have expressed, with interjections, the value of truth. You seem almost disposed to arrogate to yourself a peculiar regard for this divine treasure. I can fancy I hear your secret addresses to this lovely divinity; in rapturous language, with aspect of eager affection saying; O truth, the loveliest of all attractions, thou art balsam for every wound, antidote for every poison; thou sweetenest every bitter cup; the gloomy prospect of living, in thy bright sunshine is by thee changed into the joyous expectation of soon losing sight of thee forever in the elysium of non-existence!
I will not burden you with further deductions, so repugnant to the dictates of reason; but I will cherish a hope, that you will see sufficient reason for rescinding the arguments which lead to them.[1]
[Footnote 1: Perhaps the reader may be a little astonished here, that the objector should ever have consented to publish arguments which makes him appear so much to a disadvantage. But an honest objector, who has been so blind to his own heart as not to perceive the real cause of a perfect reconciliation to the general providence of God, instead of feeling _chagrined_, will feel _grateful_, when his errors are _honestly exposed_. Believing, therefore, that others may be in the same predicament, these arguments are published to the world.]
On supposition divine revelation be true, you agree with me on the subject wherein I differ from the general opinion, that a knowledge of the gospel in this world is indispensable to the soul's felicity in the next, but you are confident that this my sentiment will be viewed by the Christian world in general, with greater abhorrence than even your own arguments, &c. And you hope I am prepared for the consequences. Reply--I have little or no concern about what opinion reputed orthodoxy may entertain of the truths which reason and revelation harmonize in supporting, nor am very careful about any preparation to meet the consequences which may result from the inseparable companions, _superstition_ and _ignorance_.
In my view, the commonly received opinion, on the subject under consideration, is no more reasonable, than the supposition that the happiness and wellbeing of our children, in this world, depend on their having had a correct knowledge of their parents, of their wisdom and parental providence for them, before they were born. The wisdom and goodness of God, according to scripture and reason, are universal.
The ignorance of mortals concerning them, on the one hand, makes them no less, and their knowledge, on the other makes them no greater. We must duly regard, however, the evident fact, that the enjoyment of reasonable beings, is extended by the extension of knowledge, which renders acquirements in science and divinity an object of the first magnitude.
The sentiment which you express on the above subject is what I am well persuaded can never be refuted, and it appears to me that by placing the system of divine revelation on the ground above noticed, it is rendered free from these absurdities which have rendered it exceptionable to the eye of reason and philosophy.
The gospel of everlasting life, like all real science, has always existed, but like the sciences, has been developed by degrees, and brought to the understanding of mankind as a mean of refinement, improvement, and of conformity to mortal principles, as expressed by that eminent divine St. Paul, 2 Cor. 5, 18, 19, 20. "And all things are of God, who hath reconciled us to himself by Jesus Christ, and hath given to us the ministry of reconciliation; to wit, that God was in Christ reconciling the world unto himself, not imputing their trespasses unto them: and hath committed unto us the word of reconciliation. Now then we are ambassadors for Christ, as though God did beseech you by us; we pray you in Christ's stead, be ye reconciled to God." Now to suppose that men, who on account of their ignorance of the gospel are unreconciled to God, who has undertaken the gracious work of reconciling them to himself, not imputing their trespasses unto them, are on account of their unreconciliation excluded from being the objects of divine favour is a grand absurdity to say the least.
The fact is, the gospel is a dispensation of general favour, and it actually communicates many invaluable blessings to those who know nothing of its divine principles. There are millions of people in the world who are blessed in a great variety of respects by means of civil government, who know nothing of the principles of the governments by which they are protected. How many blessings are constantly falling, as it were like a shower, on our infants and youth in America, from the favourable government of our happy country, and yet these children know not the difference between an absolute monarchy and a republic.
How many millions of the human race are daily fed from the products of agriculture, who know nothing of the principles which produce those rich supplies. So there are multitudes who enjoy many blessings procured by the gospel of Christ, who have no knowledge of the sublime principles of this religion. But here again I will repeat the remark, that our rational felicity is greatly increased by an extension of our knowledge in the principles of the doctrine of Jesus, which consideration is a proper incentive to grow in grace and in the knowledge of our Lord and Saviour Jesus Christ.
Knowledge is food for the mind and nourishes and strengthens it as aliment does the body. Our youth learn to read the books which they are favoured with in consequence of the discovery of the art of printing, and they obtain great advantages by means of those books, while they remain entirely ignorant, many of them, of the art by which such a favour is put into their hands. But still it is healthy to the youthful mind, to receive the knowledge of this and other arts, and even to know that an art so extensively useful was not known in the world four hundred years ago. A person on being informed of the first discovery of this art, and of its being practiced, in the first place, with separate wooden types, might be disposed to doubt the ignorance of men in those times. He might think it incredible that any thing so easy, that even children can perform was unknown to the learned world in those times when learning flourished in ancient Greece and Rome.
And I am of opinion that many now, who are disposed to doubt the circumstances which attended the first promulgation of the gospel, and even call themselves unbelievers, do in reality, owe even their existence and of course every blessing they enjoy to those facts of which they now doubt. Yes, sir, the light of reason, and the knowledge of moral principles, on which you feel disposed to place so much consequence, I am inclined to believe are reflections of that light which was the delightful theme of the evangelical Isaiah, chapters 6, 7, 8. "I the Lord hath called thee in righteousness, and will hold thine hand, and will keep thee, and give thee for a covenant of the people, for a light of the Gentiles; to open the blind eyes, to bring out the prisoners from the prison, and them that sit in darkness out of the prison house. I am the Lord; that is my name: and my glory will I not give to another, nor my praise to graven images." Am I deceived, sir, or is it evident, that the glorious LIGHT which illuminates our moral hemisphere, and distinguishes our country from barbarism and savage ignorance, is the gospel? The name of Jesus, his doctrine, the reformation, seceding from the Church of England and persecution for conscience sake, rank as causes of the settlement of New England by our forefathers, and of the existence of the men who are carrying on this correspondence. This is mentioned with a view to direct your mind to the consideration of that course of causes and effects by which we are enabled to reason on what wo call moral and physical principles.
And a hope is entertained that due regard will be paid to this self-evident fact, that nothing ever took place without an adequate cause to produce it.
With this reflection, I come to notice your remarks on the subject of St. Paul's conversion; for it appears to me that you have allowed certain facts without assigning any adequate causes by which those facts came to exist. You make no attempt to deny that there was such a man as St. Paul, nor do you deny his having been educated, and religiously instructed as the scripture history concerning this man sets forth. But you assign no reason why he became a believer in Jesus Christ, you assign no reason for his becoming a preacher of the doctrine of Jesus, you assign no reason why he should so patiently suffer for the religion, the truth of which you are now calling in question. You allow that before his conversion he persecuted unto death the "weak and defenceless disciples of the meek and lowly Jesus." But you assign no reasons why weak and defenceless men should become the disciples of Jesus. You would fain insinuate that what he relates of the particular circumstance which happened to him on his way to Damascus was a mere reverie. But you make no attempt to show how such a reverie could produce in this learned pharisee a belief that Jesus, who was crucified had actually arose from the dead, when there were not even the shadow of evidence existing to prove such an improbable fact. You are inclined to this notion of a reverie on account of some experience of your own, which your good sense and after reflection have discovered to be nothing on which dependence ought to be placed. Sir, where is the similarity of your case with that of the learned pharisee? Do you really believe you ever experienced a reverie, that would go in the least to cause you to believe in the resurrection of a man who was hanged in your sight, and who you knew was buried, and of whose resurrection you had no evidence, only a vague reverie? Do you believe you ever experienced a mere imagination which was strong enough to produce the above belief, and which could continue to influence you all your life long, lead you to forsake a most honourable connexion, and to espouse a religion which all the prejudices of your education opposed, and to labour continually for its support and to suffer every thing for its defence?
No, you pretend to no such thing, therefore your case is very different from St. Paul's.