A Series of Letters In Defence of Divine Revelation

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You are cautioned against supposing that these remarks are designed to
be applied to yourself, for I bear you record that your exertions and
assiduity 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 God, 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 assertion, 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 God. 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 God's
bright favour will never grow dim, nor will our love and gratitude
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 God, 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 mass 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 superstitious, 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 superstition combined with civil government, if
in spite of reason, argument, persuasion, the tender love and
compassion 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 superstitions,
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 God, ye cannot overthrow it; lest haply ye
be found even to fight against God."

Let us remark, 1st. You will notice that this passage 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 passions 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 God, 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 prone
to superstition.

"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
superstitions 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 superstitious
notions and practices among the different sects of christians in our
own country.

Under the second article, he discanted largely on the pretension of
Mahomet, and of their great influence and extent; and also of the
particular tone given to the Christian religion by Constantine, who,
holding the reigns of government, had superior means in extending his
influence over the Christian world. Having made these remarks, the
objector proceeds:]

"If therefore, he had happened only to have favoured the opinions of
the Gnostics, we might have expected, and probably it would have been
the fact, that the learned clergy of the present day would have held
that Jesus was not a man in reality, but only a man in appearance;
that he assumed a body that he could put on or throw off at pleasure;
and that he died and was raised again _in appearance only_. Or
otherwise, if he had been disposed to come down to the simplicity and
understanding of the common people, then indeed Christ might still
have been considered as the Jews' expected Messiah; yet we should have
considered him a man, and nothing more than a man; though 'a man
approved of God;'--'a man who hath told us the truth;'--even 'Jesus of
Nazareth, the son of Joseph;' as it seems was the opinion of Peter,
John and Philip. But the former opinion had been too long treated as
heresy by all the bishops to be imbibed by Constantine, while the
bishops themselves, on the other hand, had been too long contaminated
with the Platonic philosophy to descend to the simplicity of the
latter; therefore we have a religion, compounded, partly of the
simplicity of the truth, and partly of Platonism. Constantine,
however, being supported by a great majority of all the bishops, in a
great measure effected his purpose; though not fully to his
expectation: for it seems he did not expect that any one would presume
to oppose the decisions of this grand council, which he had summoned
and convened at his own expense, or at the expense of the empire, but
in this he was mistaken; for many, even after this, would take the
liberty not only to think for themselves, but also to speak their own
thoughts.

"One circumstance more I cannot avoid mentioning in this place, viz,
the conversion of Constantine from heathenism to the Christian faith.
Great men, if turned about at all, must be turned about by great
means! But whatever might have been thought of Constantine's
conversion by the people of that day, the account given of it does not
argue any thing very forcibly in my mind, in favour of the truth of
divine revelation. Great men, however, are not always free from
superstition; and they are just as likely to be deceived respecting
things which are above their comprehension as others. This is the most
charitable way in which I can reconcile the following account which,
as Eusebius, the contemporary and historian of Constantine, says, was
stated under the solemnity of an oath. For a full account of this
extraordinary story. See the 2d vol. of Dr. Priestley's Church
History, per. 7, sec. 9. I shall not attempt to quote it in full, nor
is it necessary, and what I do quote is from memory only, as I write
abroad, my books not being with me.

"Reflecting on the ill success of his predecessors in the numerous
wars in which they had been engaged, when their priests and oracles
had ever promised them success, and also considering the better
success of his father, Constantine concluded from these circumstances
that his father prayed to, and was assisted by a different god! When
he prayed, therefore, he always prayed to the God of his father. And
being thus praying one evening, towards the going down of the sun,
with his face toward the same, he saw the appearance of a _cross_ in
the sun, with these words over it in Greek, [Greek: tetw nika] _by
this conquer_. Not knowing, (or else pretending not to know) what this
sign should mean, he called together some of the christian priests for
an explanation; who explained it as might naturally have been supposed
they would, that it was a representation of the cross, on which Christ
was crucified, and that there could be no doubt but that he had now
interposed as God, in behalf of the christians, to deliver them from
their enemies, and of course from further persecution! I do not
pretend to be any thing more than _substantially_ correct in the above
account (by which you will further see how I use the word
_substantially_, about which we have had some dispute) i. e. I may,
yea undoubtedly, have differed, as to words, yet I know I am correct
in the most material part, and of the use which Constantine made of
this supposed miraculous, or supernatural appearance. He said also,
the soldiers saw it as well as himself! Now, if we give full credit to
this account, what must we think of Christianity? The meek and lowly
Jesus, who was led 'like a lamb to the slaughter,' without the least
resistance, and who had suffered thousands to follow him in the same
way, now, by a miraculous interposition, arms a man with carnal
weapons, and, Mahometan like, authorizes him to vindicate his cause,
and avenge his wrongs, by shedding the blood of his enemies! Or, if we
do not credit this account, what must we think of Constantine? and
also of Christianity so far as it can be traced to, and made to depend
on his influence? That candor and charity, however, which I ever wish
to maintain, will oblige me in this, as in all other cases of a
similar nature, to take the middle course. I shall therefore suppose
that there was some natural appearance, perhaps a parhelion, the cause
of which Constantine did not fully understand, and, from the
appearance in the sky around it, his fancy, aided by superstition,
painted to his imagination the supposed cross, as also the Greek
words, which being pointed out to the soldiers they might easily
imagine the same, or, if they did not, would not like to oppose the
opinion of their general. Thus circumstanced, whether he really
believed it to be any thing supernatural or not, Constantine was
disposed to make the most of it he could, by turning it to the best
possible account.[2]"

[Footnote 2: "Upon the whole," says Dr. Priestly, (vol. 2, p. 96) "it
appears to me most probable, that Constantine and his friends saw a
natural parhelion, and that all the other circumstances were either
imagined, or invented; and that the story has lost nothing in passing
through the hands of Eusebius." Constantine also states (which I
forgot to mention above) that "Christ appeared to him in a dream, the
night following, with the very same sign which he had seen in the
heavens, ordering him to make a military standard like it, and
assuring him that it would be his security in battles." "By this note
it will be perceived that I have compared what I have written with the
part of the history from whence it was taken, and that I find nothing
in it materially erroneous."]

"It appears, however, after all, that Constantine was a man of great
moderation, and on the whole, a very good man: yet, that he was not
wholly clear from superstition is very evident from the following
circumstance. Notwithstanding his extraordinary, and what was supposed
by all, miraculous conversion, together with his great pretensions;
and all that he had done for christianity, yet he neglected his own
_baptism_ till he found he was very nigh his end; when he dressed
himself in white, and the bed on which he lay, also all in white, in
which dress he was baptised and partook of the _sacrament_! and thus
he continued in _white_ till he died. This was undoubtedly from a
mistaken notion, that there was something really purifying in those
outward ceremonies, and also from the doctrine of the Navatians, a
certain sect, whose opinions it was supposed he favoured, though not
very openly, i.e. if a person committed sin after having been thus
purified he could not die in union with the church.

"You may perhaps object here and say, all this is to no purpose, as
christianity was well established before; and had existed for nearly
three centuries, and increased too, notwithstanding the many most
bitter and cruel persecutions. Therefore what you say respecting
Constantine only proves that christianity has been corrupted, but it
is no objection against its truth. Very good. If the facts above
stated are admitted, let them prove what they will, I am not the
author of those facts, nor accountable for what is proved by them. The
conversion of Constantine, however, if correct, bears some analogy to
the conversion of St. Paul: hence, the supposition that one is not
correct, brings a little doubt over the mind respecting the truth of
the other: for both being by means which were supernatural; if both
are supported on equal testimony, why should they not both share the
same fate in our minds? Both were equally possible; it is the want of
probability, therefore, arising from the want of equal evidence in its
favour, which leads us to reject the truth of the circumstances
attending the conversion of Constantine, rather than those attending
the conversion of St. Paul. The conversion of Constantine also, if
genuine, seems to have been designed for a very different object, and
was attended with a very different effect. This would incline me to
believe in the validity of that of the apostle's, rather than that of
the emperor. Nevertheless, as it respects the facts; he who caused a
light at mid-day, above the brightness of the sun, might as easily
have painted the sign of the cross on his disk; and he who spake to
Saul from Heaven, with an audible voice, in the Hebrew tongue, might
as easily have painted letters and words in Greek, so that they might
be distinctly read in the firmament!

"Leaving all ancient miracles and revelation, I will come down to
those of our own times, and in our own country.--Strange to tell,
there is a sect of people now among us, who sprang up less than half a
century ago, whose religion is professedly founded on miracles and
revelation. On miracles wrought by the first founders of the sect, as
by Christ and his apostles, and on a revelation also made directly to
them, and through them to the believers, as by the inspired writers of
the new testament. They appear to be something similar in sentiment,
as it respects the person of Christ, to the ancient Arians; with this
difference only, they conceived that as Christ made his first
appearance in Jesus, the son of a _carpenter_, so he has made his
second appearance in Ann, the daughter of a _blacksmith_, whom they
call _mother_; and they consider their church the _New Jerusalem_,
that holy city which was to come down from God out of Heaven.

In the year 1808, about the same time after their first rise as it was
after the days of Jesus to the writing of the new testament, they
published a history of their sect, in a work entitled '_Christ's
second appearance,' or the New Jerusalem Church_, setting forth their
rise, progress and present state; together with their principles,
customs and mode of worship. This work contains an account of their
mother _Ann_, and the first elders; and particularly an account of the
miracles said to have been wrought by them. If my memory serves me,
(as the book is not by me) there is an account of about _forty_
miracles, all of which are well attested, and though they acknowledge
that most of them are inferior to those wrought by Jesus and his
apostles, yet they contend that they are no more inferior to those
than those are to the miracles wrought by Moses. They contend that for
the plagues in Egypt, the dividing the red sea, bringing water out of
the rock, feeding Israel forty years in the wilderness with bread from
heaven, and that there should always fall a double portion on the
sixth day, but none on the seventh, that that which fell on the sixth
day, should keep two days, but on all other days it would keep but
one, and that afterward, some of the same bread or manna was laid up
in the ark of the covenant which kept for ages, as a memorial; also
the dividing the waters of the river Jordan, and the fall of the walls
of Jericho; yea most or all of these, according to reason or human
appearance, are as much greater than the miracles wrought by Jesus and
his apostles, as those are greater than those wrought by Ann and her
elders! It is true, they did not pretend to raise the dead, but either
these accounts are all fabrications and lies, or else they had among
them the gift of healing, and that too miraculously. A woman who had
fell with her horse, by the falling of a bridge, and had broken
several of her ribs, besides being otherwise very much bruised, was
cured in one evening, so that she joined in the dance! A boy who had
cut his foot so that a person might have laid his finger into the
wound, which bled very profusely, was cured in a few hours so that
nothing was to be seen of the wound excepting a white streak, about
the bigness of a common thread! and many others of a like kind, too
numerous to be mentioned in this place.

"You will readily perceive that I allude to the _Shakers_; a people
who are enjoying privileges among us which no other people enjoy,
except the Friends, called also _Quakers_: and who are debarred from
no privileges excepting those from which they either religiously or
_superstitiously_ debar themselves. Thus people, in consequence of
their religion, have entirely changed their manners, customs, and
modes of worship. They have also endured considerable persecution; and
that they have not suffered martyrdom in defence of their religion, is
no fault of theirs. There can be no doubt but that there has been
fanaticism enough on their part to have done it, if there had been
only bigotry and cruelty enough in the people, at that time, to have
put it in execution. Let the same spirit reign among the people for a
short time, which reigned in Boston when the _Quakers_ were put to
death for their religion, and the _Shakers_ also would be able to
boast of their martyrs in defence of the truth of their particular
sect, and of course of the miracles and revelation on which it is said
to have been founded.

"And here I wish to remark a little on _martyrdom_, seeing it is often
brought in defence of the truth of divine revelation. I am aware that
great stress has been laid upon this, and it will still be considered
as one of its main pillars. I apprehend, however, that more stress has
been laid upon martyrdom than what it will justly bear. If this is a
test of the truth of religion, there is scarcely any religion but what
may be proved true. Only make death honourable, of any kind whatever,
in the eyes of the people, and there are always enough who are ready
and willing to die for the sake of the honour which will be in
consequence attached to their names. But only let any particular kind
of death be considered, in the eyes of the people, _meritorious_, and
the sure and certain road to _endless bliss_, and there will not only
be enough found willing to undergo this death, if they can find any to
inflict it upon them, but they will absolutely court it! Instead
therefore of having my faith strengthened by reading the book of
martyrs, as I thought I had some reason to expect, it has produced a
quite contrary effect. Notwithstanding these accounts were taken down
by the friends of the martyrs, and by them have been handed down to
us, who, as we may well suppose, were rather prejudiced in their
favour, yet nevertheless, it is impossible to disguise the spirit and
motives with which many of those infatuated people eagerly sought and
met death.

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