A Series of Letters In Defence of Divine Revelation

H >> Hosea Ballou >> A Series of Letters In Defence of Divine Revelation

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But we will still pursue our supposition. The Trinitarians enter a
complaint against this teacher, to the authorities, alleging that he
is guilty of treason; he is arrested, convicted, and publicly
executed. At the time of his arrest his disciples all forsake him, and
one being found near him denies that he knows the man. All is over
now, and people go about their common avocations; once in a while a
word or two may be dropped on the subject of the impostor, but the
thing is dying away, till all at once the twelve disciples of him who
was executed came boldly before the public and proclaim the
resurrection of their leader, charge the rulers of the people of
having murdered him, and declare that God has raised him from the
dead, and appointed them to be witness of this to the people, and to
preach Unitarianism. What would be thought of these men? Would the
doctrine of the divine unity be likely to triumph over its opposite,
the Trinity, by the preaching of the twelve? Would there be any
attention paid to these men, except by authority, to disperse them and
cause them to desist from such madness, and go about some honest
business? But now they pretend to work miracles in confirmation of the
truth of the resurrection! Enough. Suppose, sir, I should tell you
that I believe such pretensions might be so managed as to succeed
completely, would you not reply, that the success of such pretensions
being altogether a fraud, would itself be as great a miracle as is
recorded in scripture, with the addition of absurdity? You will
remember that you suggested that it would require a miracle to
dissuade me from my belief; and I hope you will see that you must
believe in a miracle in order not to believe with me!

Will you say that the foregoing does not come to the difficulty, that
the question is, was not the account we have of those things in the
gospels, forged long since the days in which they are represented to
have taken place? Then, sir, in room of the above supposed fraud,
undertaken to propagate _Unitarianism_, you may take the supposition
of a forged book published by the friends of that doctrine, in which
just such a story is told of the first propagations of the sentiment
as is told in the New Testament of Jesus and his apostles--and the
Trinitarians shall be made to act the part of the old pharisees. Can
you, sir, conceive that the book would meet with any better success
than the impostors themselves? Would our learned doctors of the
Trinitarian school be silent while such a book was in circulation?

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.

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