* * * * *
EXTRACTS No. V.
[After acknowledging the receipt of _Letters_ Nos. 3 and 4, and
remarking on several parts of the reply to _Extracts_ No. 2, making
some concessions, &c. as he found it necessary, the _objector_
proceeds as follows.]
"But, 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. "The Christian is enabled," you say, "to
hope for existence with God in an eternal state, and this is as much
as our present welfare requires." Most excellent! To this proposition
I cherfully 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. Again, you say,
"'I have many reasons for not believing in the general sentiment that
supposes the revelation contained in the scriptures was designed to
prepare men in this world for happiness in another, and that a want of
a correct knowledge of this revelation here, would subject the
ignorant to inconvenience in a future state. Such a sentiment is an
impeachment of the wisdom and goodness of God.'
"Here again, should I admit a divine revelation, I most heartily agree
with you; and also with the reasoning which follows under this
proposition. For it is more consistent with reason and good sense to
believe (like the fool) in the existence of no God, than to believe in
a God who is either partial or cruel! If such were the general
sentiment of mankind, the evils resulting from it, in my humble
opinion, would not be worse than the evils which have resulted from
the belief in a God of the character just mentioned. One who,
according to the sentiment, has let millions, even millions of
millions, of his rational creatures die ignorant of a divine
revelation, when he knew without the knowledge of, and belief in, such
a revelation, they must sink down into eternal ruin and misery! And,
so far as a revelation respects the damned, as though it was designed
to aggravate and increase their misery by increasing their
sensibility, he makes known his will, by special revelation, to a few,
accompanied with the gift of his holy spirit, through the divine
efficacy of which, a selected and chosen number will be admitted to
bliss and glory, to the utter and eternal exclusion of the millions
above mentioned!!!
"If such a sentiment does not impeach the divine character, not only
of partiality, but of _cruelty_, I know of nothing that could. But,
Sir,
"Are you not aware that your sentiment, as above stated, which has met
my approbation, on the supposition that divine revelation can be
maintained, is as much opposed to the general sentiment of
Christianity, as it respects this particular, as any thing which I
have written or probably shall write on this subject? I presume you
are aware of all this, and I hope you are prepared for its
consequences. You have more to apprehend, however, from this general
sentiment, than I have. You have levelled an arrow at the very seat of
life of what is considered _orthodoxy_ in divinity, it is impossible
but that the wound should be severly felt. For you are not insensible
sir, that it is not only the general, but almost the universal
sentiment of orthodoxy, from _his holiness the Pope_ down to the
smallest child who has been taught to lisp the christian name, that
the revelation of the gospel of Jesus Christ was designed to prepare
mankind in this world for heaven and happiness in another. Hence it
has been believed that those who have died ignorant of the gospel, and
being at the same time born of ignorant or unbelieving parents, must
be lost forever. But those who hear and reject the gospel must be
still more wretched in another world. With this sentiment, however, it
seems you have no more fellowship than I. Therefore, my brother, it
may be well for both, but more especially for you, that the days of
rigorous persecution are over. For notwithstanding orthodoxy will
consider us both equally opposed to christianity at heart, yet, of the
two, you will be considered the most dangerous character. I shall be
considered the _open_, but you the _secret enemy_; who, under the garb
of professed friendship, are doing your utmost to sap the very
foundation of the christian's hope! And you will not be considered any
the less dangerous for your writings, being approved in any sense, by
one who has the audacity, as they will term it, to doubt of the truth,
of divine revelation! Instead of discovered impious blasphemy in the
honest inquiry of your friend as it will be supposed you ought to have
done, and instead of threatening him with endless burnings
therefor;--or for not being disposed to receive, even truth, without
cautious and thorough examination, you have painted christianity in
such beautiful colours that infidelity itself finds but little cause
to oppose it. Should these letters therefore ever come before the
public you must be prepared for the gathering storm. For should you be
able to reconcile revelation with the above proposition, if reason be
not fully convinced of its truth, it will find nothing to object to
the principles it inculcates. However, as this is not the avowed
sentiment of christians, generally speaking, you must permit me to
proceed.
"As it respects biblical criticism, notwithstanding all I have written
on the subject, if the object is what you have proposed, 'to get the
understanding of the sacred text,' I have no objection to it, but, for
those who have time and inclination, think it laudible. Your caution,
likewise, that in our zeal to cleanse we 'take care and not destroy,'
is no doubt reasonable, and I trust duly appreciated. Your method also
for curing or removing unbelief is happily chosen, and is what I am
now attempting, which, with your assistance, I hope to make a proper,
if not a successful application.
"Although the 'validity of the evidences' of revelation was not
intended to have been granted, as I have informed you in my fourth
number, yet I shall not press you to argue the points till I have
given you the reasons for my doubts; for these being removed, nothing
more will be necessary.
"Yours &c.