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EXTRACTS No. III.
[To the extracts above, the objector replied as follows.]
"Remarking on the doubts which unavoidably arise in my mind on account
of the diversity in the opinions of the learned respecting the meaning
of certain parts of the scriptures, our friend asks, 'upon what
subject are they (the learned) not at variance, even when Greek and
Hebrew are not concerned? Have chemists been always of one opinion?'
&c. which must be answered in the negative. Nevertheless I may take
liberty to observe that inasmuch as they have disagreed, it shews that
the subjects about what they have disagreed, are as yet obscure, and
therefore perhaps none of them are entitled to full and complete
'confidence:' for whatever is plain and obvious, men seldom disagree
about. That the sun and moon are _globes_, and not _triangles_, all
are agreed; and it would be impossible to raise a dispute on the
subject: but whether either or both of them are inhabited, or even
capable of being inhabited, by rational beings, similar or like unto
ourselves, is a proposition not so clear, and respecting which the
greatest philosophers might possibly disagree. The above remarks are
intended to shew that when men differ in opinion, whether learned or
unlearned, it is obvious that the truth about which they differ, to
say the most of it, is yet but obscurely made manifest to their
understanding.
"In order to remove an objection, to the idea of revelation, on
account of its being made only to one nation, &c. our friend says, 'It
is true, I may be unable to see why a revelation was not equally
necessary to one nation as well as to another, and at the same time;
but is this a proof that no revelation was ever made to any nation at
any time?' I am very ready to answer this question in the _negative_.
But at the same time I must be excused for not being able to see any
analogy between revelation and the discovery of the laws of
electricity; as mentioned by our brother; and therefore my mind is not
to be relieved from its difficulty in this way. If it could be proved
that the principles manifested by revelation were like the principles
in nature, against the developement of which there is no great barrier
at one time than at another except what exists in the ignorance of
man; and if the Christian could now try the experiment over again, and
thereby demonstrate the truth of the doctrine of the _resurrection_,
the same as the philosopher can try the experiment for himself, and
thereby demonstrate the truth of the doctrine _of electricity_, then
my doubts or surprise at the seeming partiality in the developement or
discovery of the principles of the doctrine _of revelation_ would be
entirely removed. But the very idea of a _revelation_ supposes the
manifestation of it to differ essentially from all the discoveries of
man. Therefore the remarks of our friend relative to the laws of
electricity, &c. seem to be hardly in point. The evidences of
revelation to all, excepting those to whom the revelation was first
made, are in their very nature essentially different from the
evidences of natural philosophy, chemistry, &c. For these are founded
in immutable principles which never vary, and are ever open at all
times to thorough investigation and experiment. Hence if the learned
have any doubts on the subject, those doubts may be removed by occular
demonstration; and even when they are enabled by any new discoveries
to correct some former opinions, which were either founded on mere
conjecture or imperfect reasoning, yet the first principles still
remain, and the former evidences, instead of being weakened, are
increased by every new discovery or experiment in the developement of
truth. But not so with evidences of divine revelation. Although ever
so clear at first, and so well supported by facts, concerning which
the witness had the clearest evidence, yet the evidences being of such
a nature as preclude a repetition, like those respecting a vision of
the night or any other phenomenon, are liable to suffer by passing
from one to another, and also to be impaired by every change which
they are caused to pass. And if the evidences of any fact may be
weakened at all, either by lapse of time, or by passing through
different hands; by the same causes, if continued, they may lose all
their strength. That the evidences of some facts may be thus weakened,
I believe will not be denied. Hence what was once clear may be now
doubtful, and in process of time may become entitled to no credit. If
therefore the evidence of revelation either have been, or ever shall
by any circumstances whatever be thus impaired, then a new revelation
may become necessary either to revive or to strengthen the evidences
of the old. If Christ should make his second appearance, according to
the opinions of some, it would be as much of a revelation as his first
appearance was; and this new revelation would corroborate and confirm
the old; but if nothing of the kind should ever take place, and if
there should be nothing more to confirm the validity of prophesy, but
let the world pass on for several thousand years as we know it has for
fifteen hundred years past, how long will either the Jews or
christians believe in divine revelation?
"I believe however, we had better see whether the old revelation can
be fully proved before we go very far into the inquiry whether a new
one is necessary.
"That I deserve any credit in the opinion of our friend or my own
conscience for the unwearied pains I have taken to ascertain the
correct ideas communicated to us in the scriptures is very grateful to
my feelings; and let it not be imagined for a moment that I feel at
all disposed to shrink from my former assiduity; for as long as the
world, or any considerable part thereof, believe the scriptures to be
divine revelation I think it very important that they should have a
correct understanding of them. So long therefore as I hold this to be
my profession, I mean faithfully to pursue it; ever remembering that I
am not accountable in the least degree either for the truth or falsity
of the bible, but only for my faithfulness in preaching, taking heed
that I do not preach that for bible, which is not bible.
"Let not my brethren be 'concerned,' or made in the least degree
unhappy on my account. My mind was never more tranquil respecting
religious subjects than at the present moment. My doubts, whatever
they are, give me no uneasiness; they only excite me to diligence and
assiduity in endeavouring by all possible means to ascertain the
truth; and wherever, or in whatever light, it shall be discovered, I
am fully satisfied that eternal truth is perfectly right, yea just as
it should be.
"For, provided deism should prove true in its stead, what is there to
be lost if christianity fails? Ought we not to be thankful for, and
also satisfied with the truth of either? It appears to me that all
ought to be satisfied with the truth whatever it may be; and therefore
my present object is to ascertain, if possible, what truth is.
"'Did human reason,' saith he, 'unassisted by divine light make the
discovery?' (i. e. of the 'unity of God.')--'Then indeed would "all
nations, in all ages," have possessed the great object made manifest
by revelation.' In answer to this, I would only ask, were not the laws
of electricity discovered by 'human reason unassisted by divine
light?' Why then were they not known to 'all nations, in all
ages?'--The fact is, what reason is capable of discovering may also be
long concealed from the eye of reason.
"Yours, &c.