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r" n
HARVARD COLLEGE
LIBRARY
niOM THE BEQUEST OF
JAMES WALKER
(ClasB of 1814)
President of Harvard College
G>
DISCUSSION
ON THE
EXISTENCE OF GOD
AND THB
AUTHENTICITY OF THE BIBLE,
BBTWBBH
0BI6EN BACHELEB
AND
ROBERT DALE OWEN.
Let Truth and Falsehood gn^ple. Who ever knew Truth put to the worse
in a free and open encounter? — Milion,
:d Zonlroit:
JAMES WATSON, 8, QUEENS HEAD PAS&AQ:^>
FATBRNOSTBR B017.
HXffiTiltt OOILME UUABY
^1
u
DISCUSSION
ON
THE EXISTENCE OF GOD)
BBTWBRN
ORIGEN BACHELER,
^AND
ROBERT DALE OWEN.
Let truth and falsehood grapple. Who ever knew Truth put to the worse
in a free and open encounter 1 — Milton.
J. WATSON, 3, QUEEN'S HEAD PASSAGE,
PATEttXOSTER ROW.
1S51
ORIGEN BACHELER'S TEN LETTERS.
LETTBKI.*-PJnB».
eDtloit)' of the Illb]ii i ji
■ultjccu gf the diYinc esUeoce, >
The atJielal^i flret and prlhdipal □
„ '-- -Uiioew
tofih.
nii»U)!lUwi thenwi; ]
ject udOci ditcuiiinn, not vheihgr wc
aiAnou'thi
reiaadod. UnhMtw^
inoril, pQirer. Hgw >CBptiM qujlit
« 'SSe^'^lSToiIT Sufij^™ "wh"
Oort roquirM lie to Itnow uid gloriij-
him. Mm
not blamcleBa for ivronj
inowledge.
Sm.. of God. Prggfi o't
ill reUUon thereto.
LETTEE II
—Paos IB.
gw God. Tbe qgeiligg
under diKMiioii !i, the belief In a Go
. WhTlhe
Moliait eiidsncei oT mii^, n no en
dencu al all
Nim™ baa these evi-
Ukj are. Knoai^ a tMng not the
wB^toprorBit. The BctpJic hognd t
,3S.'™.
n far biB uepticigia, and
eio the analogy betneen
IniT^dgat!
nrea.onablc.°'whatin.
vr.tigntion ia, and wbal it is not. Tlu
nsa that ha.
e a beginning muat h>TO
hxl one, fr°in the order I>>»lil3> It
lir and the
( Iho roola
fnlree. mieEwPtisn
mmnmy. Dctign not prorad by s dMimer. bnt «1
that a dan^nn- mutt have a designer, if a deaiBi
Ibinr most hue boon
InlelUgence. Wbicta the
ctuTal. Ao eWTBal lBtdlig.Qe., m >u.
eternal odd
IV INDEX.
merely be proof that he was the one that designed. How to distingoish
between divine and human works, without seeing them performed. Ab-
surdity of the rule, that we are to doubt what we can't unriddle. The mani-
festations of mind, and not the mind itself, the proof of a designer. Keep-
ing on the pivot between the different sides of a question, no warrant against
absiu'dity.
LETTER v.— Page 40.
Proof that some sceptics are insincere. Explanation and proof of ezperi-
mentiil knowledge of the divine existence. Attraction the cause, not the
modet of action. Consequence of doubting what we can't unriddle. The
proof and the only proof of design, viz., appearance therof. This proof in-
fallible, or no proof at all. Nature, as well as art, has it. Various instances
designated as samples. These instances such appearances, if any thing is.
Nature exhibits infinitely greater evidences of design than do the works of
art. Comparison between the reasonableness of scepticism and belief. Op-
timism disclaimed. Omnipotence explained. This attribute of the deity
under the guidance of his omniscience. What that omniscience sees to be
for the best, we finite beings cannot, a priori decide ; and hence we ought not
to make any thing in his management an objection to that wisdom. In a
universe managed by such wisdom, we are to expect what to us finite crea-
tures seem difficulties : hence these difficulties are rather favourable than ob-
jectionable to the belief in an infinite God.
LETTER VI.—Page 59.
Renunciations of infidels. Case of the editor of " Priestcraft Exposed."
Attraction defined. Evidence of design briefly considered. The workshop
of the deity approachable. Mind separable from matter. The ap^arances
of design in nature admitted by Mr. Owen. Unreasonableness ot doubting,
or even of suspending judgment, under such circumstances. Man's adapta-
tion of his works to the state of things surrounding him, no evidence that
there is no designer in natural adaptation, but rather the reverse. Not abso-
lutely to admit a God, involves the individual declining so to do in all the
difficulties attendant on an absolute denial of his existence. Motion con-
sidered. The existence of evil considered. It is no objection to the divine
attributes, but rather an evidence in tlieir favour. A finite God admitted by
my opponent. Absurdity of the admission. Demonstration of the infinity
of the attributes of the deity, and of the perfection of his works as a whole.
Ten additional evidences of his existence.
LETTER VII.— Page 69.
ifliberality of liheralists. Cause and eflect treated upon. Motion further
considered. Proof of the transcendant goodness of God. Being good, he
is not to be supposed to cause or even to permit avoidable evil. Proof of his
omnipotence. Being omnipotent, the existence of evil cannot be attributed
to a want of power on his part. Hence it follows, that he permits it in con-
sequence of his infinite veisdom, seeing it on the whole to be for the best for
himself, in his sphere, not to prevent it. The ten additional evidences of the
divine existence considered.
LETTER VIII.— Page 82.
Specimen of the integrity and moral principle of sceptics. Evidence of
cause. Difference between optimism ana a system of the highest wisdom in-
cluding real evil. The God of nature and the God of the Jews the same. The
permission of evil no evidence of a deficiency of goodness or power in him,
but to be attributed to his infinite wisdom. His own glory the chief object
to be consulted. Demonstration that this could not be fully displayed, with-
out the existence of sin and its consequent misery. Other reasons for
the existence of these. Divine wisdom displayed in the existence of
natural evil. The ten evidences of the divine existence further considered.
Evidences of the divine unity.
ikdes.
LETTER IX.— Pi
LETTER X.— PiOl
anity. llie divino gloij igMn. Fmttier c
= '-•••-•— if i£e diKoisIoB.
1
Kipltulition of tJi
P
^;
ROBEIir DALE OWEN'S TEN LErTERS.
LETIEE I.—etoi «.
icceptanco of 0. BichcJiT't prDpoggJ.— Objnt, Ihs iiicmtrj m
Vnpapul^ opiniiina mait llkelT to ba held in linooril]'. QiusUod
Euperiur to inia. If a God exlit, it !• not Iub iiill that ne stumlcl ic
fcrinr. Tho crailcil being not rcaaombljr accouiil
LETTER 11.— PSQB 11.
qnfoiieil ho knan nolhinff. A beUef ot tntfui ncppdciam. auuuaon aiici
EioiniUBliEin of tho urgamcnt deduced from bLblDgT- Krt idcB to be
led oF bow Gad exists; npcripnae^ onolDgy, ind conoeptlDU^ d?iert u3.
ufChrisliiins, MockErynfH
inilltan! m jateriEi, not tiieftarof jlldgniEnl, UiB sonrt
fj' E ooqvEnient gnldo upon Hittb, hut oannat ba BtJe
admit ono myttery. hecauto wo cannot erpEain nnoth
ini. Picture of bumui ^rretohedueea ruid mieery. ]
i>t fi evil. MiBuy in ttiG world ^ Buf^icat ^n^^ ^
LETTEa V,— I'AOS !
icbDit. Wbnla ugunient rcguillag deal
iL between them exiilblteiL Judgmeal
Admisiion of pTvml&«g« but objectio
. Qlarln^ oulxHigv upaa t
"iato'a opfjuoD
' impedimeDti to gmter fii^a}iDei
lETTEB, VI.— PlBE 65.
ition. Man'i aienoy uoiforqji precedea irtifldi
in relition lo acilj. Motion diitinct from mi
B idea of amnlpolBDCfl. Abalijhty unabie to itapn
Theological
Id blood sted.
I
lion diiflnmi. EiempUan of irooruiH
ii tirtne In Qui. ImatilDuy dlala^a
lof^ane. ^opuiatioii of ancient cotuitriei. Strange oploi<
of truth. UpeeUinf of pl«aeurc boat! on Buudayi.
UTidcucea in Lbeolog; i
LETTEB IX.— 1
hti. Opinian
Hlnrbea Btalci
TO TILE READER.
i.iLRT mdirtdual should be b. friend to ftea inquiry. If ho
L.ilds the trnih, he should urge inquiiy, btcaoBC Uiat promeles
iruih ; if he holds error, he ^Duld Btill court inquiiy, twcause
!hut lends lo expoie error ; and siuely it is deiinible lo be re-
^^Iflimed from error, iniismuoh lis a belief ia (hat, however agree-
able, will not make it truth. But free inquiry conaisla not
merely in the perusal of works favourable to our own riews,
Iherebj confirmiDg oiiraeWeB in our preconceived opinions. It
conaiMs in the lull exaniinntion of bolh sides of a question. No
sulqect a thoroughly iDveBtigated, and fettled on an JmmuveRble
bt^ till it bua been assailed at every point, and has met and
repelled its aasailant ia tia fnll atrength ; liU on it the bellige-
nnt* have met, and measured SKords, and done their mightiest ;
fcr it is expecting quite loo much of one of the parlies, lo snp-
Cthat he will da the other's fighting an bhodify as be would
elf. 11 is, therefore, not in the nature of Oie case, that the
conlrovertiat who Ireala on a. aubject alone, how fliirly soever
be
may represent the side which he opposes, w
tile, HB if (hat side were in the field. He v
«iU have E
a will indeed a
ig arguments, but he wilt not answer himself.
it would, 1
sharpened, and his invention strained, as would the other's lo
(B objections and obstneles. and to throw the last possible mis-
Inde^ it were doBitable that the champion of truth have
»l«ays an opponent, lo produce all manner of diificultiea for Mm
to obviate, instead of having [hem aflerwards advanced unan-
■wned, lo the annoyance, and, perhaps, the diseomflturc of others
Ism [irepared for the encounter. Error defeated in her nil]
airMph, is efiectiialty defeated. Crippled and disabled, she lies
uiiine; and over her prostrate form, the veriest invalid, who
■ ■ vet dared the mighty eonfliet, can safely peal the notes of vio-
■ ri'. But let her off with a passing defeat ; suffer her lo escape
Miti her legions armed, broken and scattered though Ihey be
ijulshe will rally i^iu her strength, and lall on the dcfonceles^
«lien their champion is withdrawn from the scene of action.
No m»n »^lo merely reads a controversial work written by one
of tba Mrfce, reads thoroughly on the subject; nor is he fully
qoalifled by that course of reading lo defend a cause. Wert- h«
te with an antagonist, he would find, with all his con.
f
his controTeisiat lore, new objecliuna to meet, and new nrgQ'
-for which, unless he weie himself a, masier,
he would God he ware. ii]Bj]equB.te. But the principal ad-
sending inlD Ihe woild both sides of a conlroversj
on, lies in this : that those ou the erroneous side
will thereby be induced to read what truth has to Ba; in her own
hehtilf, and that too in her own words. This ia a desideratum,
and one toe which Ihia measure alone can secure. Every
reaionable man tnuat certain I ji prefer the full inTestigation of a
qneslion to a partial one; and surely Ihe invesligation is more
thorough where both sides speak, for themselves, than where
one of the parties speaks for both. Here, then, we find, at
last, the means of obviating thut great difficulty so generally
the subject of complaint, viz. : that erroHsU will not examine
the evidences in faToot of truth. In this way Ihey ipHI examine
them. Certainly they cannot object lo reading their own argu-
ments iH their own words. And the circumEilaace thdt ihs
arguments of the opposite side arc allached lo ibem, ought to
be Qo olQectiou ; for erery one should he willing to give a sutyect
a fair examination, by hoaiing both sides. And as far as the
cause of truth is concerned, Ihe sending out of bolh sides in con-
nection, so far from being aa objection, is so much the bftler ;
for, in this way, direct replica are furniBhed to those argumenU;
so that, although Ihe reader sees the ergumenls in favour of
' B likewise sees theif coanlentciion at Ihe eatne limfi.
Higumcnts B
t
Tlie abellors of error will scatter abroad ihcti
rule ; and surely it is belter, seeing they will
go alone. tier need the ftienda of truth be afraid to have
rAeir arguments and evidences sent inlo the world in such
A connection ; for, " though all tlie winds of doctrine were
tut loose 10 [liy upon the earth, so Iruih be in Ihe Held, wa do
injuriously to misdoubt bet slrenglh. Let htr and falsehood
grapplr. Who ever knew tiuth put la Ihe wcjrse in a true and
opeo encounter r"
Some thpre are who, in view of all these lliinRS, are ready lo
exclaim, What good does all this do ; They might as weli
ask what good it does lo give the reasons ami evidences of a
ihing. 7%i!i/ must be very unnactmailt who object to reBioning.
Yea, so inipracticable is their Iheory on this point, that, ere
they are aware, Ibey Bud IhemaKlres warmly engaged in con-
tioversy against controversy, and striving to give Teatona why
men ahould not rcnsoD? But whom do we convince, ask they.
Lei them apply Uieir rule ihraughmit, and a«k ahum lawyers
and wituesscs convince ; whom Ihe speakers iu the It^gislature
and in CDngress convince. And Iben let them "
themselves convince
afterhaving dona Ihii .
— ion why we should no'
jrse wilhont inlermpti
1 tu II us whom they
leltJuiul argument and evidence. And,
, let them, in order to be ■
And, I
^
Olhers are ready to ssk, " Of wliat cooiequence is it whether
tliese Lhinga are so or not ?" Of very ^reat conaeqaence indeed.
And go judge others, as appeara by lh6 Toluminiiiis wtilinpa
both gf ChristiaiiE and Eceptica- Religign is the all-impurtaut
thing, or eUc it is a gross imposition on mankind. In either
cttsa, it ia not an indifferent concern. If it is true, it ought tu
be maintained; if &lse, oreithreivii. Hence, balli Christiaii^
ani! sceptics act a more rational part in the interest which they
mimifest ia relation to the subject, than do youi Gallioa, who
" care fornona of these thinga."
The discussion which appeals in this Tolunte, was originally
carried on in the columns of Ihe Ncw-York Free Enquirer. It
s now icpuhliahed, with emendalionB and an appendix and
(able of contents, and sent out into the world to take its own
course, and meet audi a reception as miinkind shall see fit to
give it. OnioEM D*j311bl£b-
EXISTENCE OF GOD
TO KOBEHT DALE OWEN
Ne«--Yotk, January 23, 1831,
S:b,
Though a belicvpr in the Christian religion myself, I im
nevertheless a friend to reason and fieu inquiry. Indeed, so bt
am I horn thinking that men ou^ht to admit ChnBtianity, or mn
thing else, -without evidence, that I should be among the first W
repiehend SDch blind faith. To me there is nothing terrific id
tbe idea of free inquiry ; for, without gudi inquiry, there cannol
be a foil and lair investigation of sabjects. And the more fax il
is, the better foe the cauae of liuth ; for the more plainly will
that be manifested. The Christian, therefore, so far &om shrink-
ing from discussion, should be among the foremost to promote il,
as an effectual means of advancing %vliat he considers to be all-
important truth!).
But while, on the one hand it is n t tree mquiry, to tefilra
to examine the evidiinces in favour of scepticism on the other,
it is not free inquiry, to refuse 1( cximine the evidences of
Christianity. Those sceptics who tail agamst the Bible, and
who read on]y their own side of the question are as great
bigots, and as litlio entitled to the nami, ot &ee mqmrers, as are
those Christians who rail against scepliciam and read only the
arguraenls in favour of Chnst aniti Those only are free
inquirers, and reasonable men, who fuliy eiamme subjects, and
heheva according to the evidence which such an eiaminalion
fiirniahBE. 'Wherefbre, to Bscertam ■whether a man is a ftec
inquirer or not, we are not to ask whether he is a Christian or a
sceptic ; but whether he fully examines subjects. I do therefore
object to the monopolUin^ of this title by sceptics.
This premised, I am now prepared to enter on a free and a
full eiaminatioa of the evidencea in relation to the existence
of (Sod, and the authenticity of the Bible. These questions I
conceive to be of the highest importince ; because, if there is a
God, it is reasonable to suppose wo are accountable to him ;
and if the Bible is true, it is fatal to reject it. It is therefore H
plain dictate ot reason Haelf, that we should candidly and
thoroughly eiamine these subjecla, prepared to follow whiHi CTi. ,
■ Boevei the evidences which on investigation may aiise bIMMI
I
^^ EXISTKKCE OF GOD. 5
letA. Moat Bssuredly, it csnnot bo to our inlerest to lie de-
oeiiei oa these points ; for if tliere is a. God, and if the Bihle U
tme, our diibBHrcinff therein will not alter tha case. Let us
Iherefote, like rational creatnroa, calmly approach lliese sub-
ieclB, not to overihrov or upbuild ihia, tlut, or the other, but to
examine, (o inveitigate, to we how thitHfi are. This is the way la
"proTB all IhingB;" hut prejudice and bias prreent proof.
First, then, let us exmnino tho question of the exislence of
God. And let us consider oursGlTes equally interested, not to
make out onr respective theories, but to Mcettain whether thora
ia a God or not. I repeat it: Let it be our object to arrive at
llie truth, and not to vanquish each the other.
The proper inquiry on this point seem? to be: la there
reason, nil thmgi comidered, for biliet>inff that there is a God —
an inlelUgent cause of things, infinite und perlect in all hi^ attri-
butes and moral qualities.
When we behold the misery and vrickednesB abroad in the
eaitll, we veiy naturally ioquixe, " Could a being of infinite
goodness and power permit such things ? Had we the power,
we would not permit them." Hencu, some conclude at once
(hat there con be no God. But (liis is oertainly u lias^r conclU'
man, becaose it is farmed without full examination. If, in ex-
amining a subject, we see difficulties on the one side, wa should
examine liirlher, and see whether there are any on the other.
And ir. afler having fully e!iB.miDed. the case, we find difflcnlties
on both) we should compare them, and see which are llie greater,
and adopt that side which has (he less.
In the case b(^fbre ns, there is at flrat sight nn apparent difii-
colty as to ibe eiistence of God, in tho circumstance of the
eiistence of sin and misery. But this dilficulty rises from a
partial consideration of the divine altribAites. The sceptic, in
maluug this objection, brings but two of thesB into view, viz.,
goodiiftt and poiMr, not once considering that the exercise of
both is rcgulalfd by tcisdom. But then again he inquires, " Mow
ran there oven be wisdom in the permission of sin and misery f"
Were we omnisoieut, perhaps we could see : but, hmited as we
are in knowledge, wo are at least tinaalhorized to say that their
permission is mnniie. This we cannot *n«w, wilhoat infinita
wisdom. We cannot be nire, therefore, that what seems in this
instance an objection to the divine existence, is in reality so.
Vet this, I belioie, is the great reason for atheism.
Now I must confess that, on ifda consideration, this very rea-
son, which adiois(£ consider an objection (o the existence of a
God, is 10 me an aliment in its &voni. Were all tiling in
accordance with the limited wisdom of man, there would b(!
reason <o liuppose that lliey were not conbived by wisdom
M^ierior to Ins, and, consequently, that they were not contrived
by ia/lnitt wisdom, and, therefore, that there ii no inlinitt wis.
dooi — no Ood. To illuslrale tliis, take tie c«ae ii a. ^:iSi&^-
Ilis knowledge being less ijian that ot a niv.u, 'i* ttM.t Vn. traoift
6 EXISTENCE DF OOD.
caena, dtffereati; boia b. ma.ii. And where wc cua Me no
liut works similar to Ihase of childreo, th^re ia rBBsoa to Ba^, ..
that men did not do them. So, if tke nniverae were ia oiMwid-
ajiue with, the Tiew9 of men., it would be reasDnable to Buppon
that it waa not contrived hy inBnite wisdom. I do tlier^im
consider the apparent imperfection of things a. strong argiunenl
in proof of the eiiatence of God, in&tead of being on objection
Bgainal it.
I will not enter fnrther into the subject Bit liia time : Buffic*
thiti for the opening of the discussion.
Orige>4 Bachele
TO ORIGEN BACHELER.
Jannary 29, 1831.
I accede to the proposed discuasion, in hopes that it ma; be
conducted with eamestnesa and candour. All discussions k
condtictod subservD the interests of truth.
Far am 1 trom objecting to your definition of a fret inqavtr.
If I haTB con^deied myself entitled to the chttractei, it is
anredly not because I may happen to beliete a little len, o. _
little more, than my neighbours : but solely because I feel that
I am disposed to seek liuth, wherever it may be fonnd; wiQiin
the pale of orthodoxy or without it ; in reli^on or ia scepticism ;
under the form of popiJar virtue or of moral heresy ; in th
histoiiea of all ranks as of all countries. My single otyect 'u,
not to Gild truth in this creed or ia that system — not in the code
of one country or the ctiatoma of another, but, wherever i' ■■-
to find it.
It is idle in me to profess sincerity. The most careless
sorrer must perceive that I can have no motive but an hi
one for adhering to opinions which bring mc neither rii
honotu, a good name, nor any worldly advantage, except that
inralnahle one, the pleasant consciousness of being &ce to follow
the dictates of conscience, unbiassed and imahacUed.
Ydu will find me di^sed to plain dealing. I will never
chime to mieunderstand you. I will quibble at no words, beg
no question, take lefnge behind no sophism, and evade no en-
counter. Thus, ]ierhap9, time and temper may be saved to both
of us. But enough, of professions.
The Arst question regards the eiistence of a God.
1 perceive no evidence whereby to affirm or deny that one oi
a million beings superior to man exist throughout space,
may, or a million may, so exist. They may tske cognizance (»(J
man's actions. They msy influence has destiny. I deny it notSr
I affirm it not. This is no cTHaion of Ihe orpiment. TlierB
may be InhabitanU in llie fiun ; oao, or a million, ur Uiousajidi
of millione. 1 cannot any there are, nur can I aaaat that thera
are not. 1 Imoir as liiuc about Ibe eiietence and oataia of a
God or Go<la, as I do ubout Ute existence and nature of solar
beings: and I Uoiible inyiiulf as little about t^ one as Ibe nlher.
You imy I ought to trouble myself. You say it ia of Tasl
importance for us lo know. You say, if there be a God, we
are accountable to Mm.
Here, then, we first join Issue. Nothing upon earth, not my
ewn eliatenoe, ia more evident la me IhaQ this— that if there be
an omnipotent God, it has not been his will that 1 should know
any thing about htm. How can 1 be suri: of this ? Become I
know natiing aiout him. I have never sought to know him, you
iiili urge I But 1 liave. I have Bought tu know him uiiiously,
pL-r^evermgly. If he exist, he baa concealud Idmself Irom mc.
i may be umwbun of his «iist<ince ; I aju certain that he has
concealed it from me. I am certain — and if 1 could find a
stronger word I would employ it— I am eerlaui that Aa did Hot
intend me to knoK him. Ysu cannot deny this, except by assert-
ing that this is a subject upon which wc may nut reason. Then
why bid me approach it? 'Tia not of my seeking. Either we
can reason of Iho intentions of a Deity, or we cannol. If wa
can, let us reason, and let us decide, as I have done. If we
cannot, let iu cpnfees ihat to »pealL of Cods tKHta SQt men-
Suppose a God. Shall he be angry with me that I know
him not ; Wlmt a strange idea I He holds in his hands the
power to reveal himself at any moment — the power to excite
belief in ray mind, in an instanl, by his almighty volition ; he
holds the power, and eiLerta it nut. And he shall punish me,
Aecoilse he eierla it not I 1 should consider myself a wretch
unworthy to live, if, under similar circumstances, I acted thus
toward the meanest reptile that crawls the earth. But we must
not judge God, you say, by our human reason. Then, for con-
iisteney's sake, tet us not talk about him.
But why should a God wish ns to know him— to glorify bim J
I du not pretend to be less fond of praise than my neighbours :
but I should be perfectly ashamed of my childishness, if 4
insisted upon the crawling caterpillar knovring me, or, suppos-
ing that 1 had created it, glorifying me.* If I wish to be
known, or to be praised at all, it is by my equals only, not by
worms of the dust. Man is less than i worm of the dust com-
pared to {the usual conception of J a God.
But WB shiill be accoiaiiahla to God I This is the slraugest
idea of all. If I had created you, Origen Bachalor; U I
made yon, bodily, mentally, morally, as you are ; had given you '
the desires you possess; had placed you as you have been
LdukjaU to reaa»aQ thii lalilpct. nn imn^iT^ tfi^n'e^.Qr^^a-
iu No. i3 at YoL U, ot Ibe rr« EnqulrEi,
l
tXISTliSCI! OF GOT>.
1
placed; haa aTianoied GTeiy objett and circumiiljuice, even Uis
at minute, tbat has evur presented itself before your senses,
influenced your itctions, or ncted upon your mind ; had fiicd
e exact strengtti of temptation that has ever assailed you, and
e exact degree of support vhich may hare heeu ifforded you
to meet that temptatioQ ; if I had thus been yoni creator, your
situator, youi tempter, your supporter, who would be account-
able — you to me, or I to you ? If lirtue within you wna Btronger
ihun temptation, who had regulated its strength, you or I ? If
temptation was slionger than virtue, who made it so, you or I ?
If yon were Tirtuous, should not 1 have caused your virtue F if
Ticioufl, should not I have caused your yia ? Should not 1, ihe
potter — ^not you, the clay — be aecountable (if accountability
there must bo) for both ?
If God be man's creator, upholder, governor, there is not a
thought of man's heart, not an impulse of his will — there is oot
a sensation he experiences, not an idea he forme, tlmt is not
God's — that does not come, directly, positively, from the Al-
mighty. To Bay that all thoughts, impulses, sensations, iotns,
come from one Being, and that the responsibility rests irilh
another, is as reasonable in my eyes as it would be were I lo
hold this printed sheet accountable fur the words I bad stamped
upon it. Had I not wished the words so printed, I should not
so have printed them. Ha^ a God not wiahed man so cha-
lautered and circumBlaiiced, he would not have so organized or
so .placed him.
I BSk yoQ, then :
What are the proofs to man that a God or Gods— that a devil
or devils — that angels — that spirits good or evil— in a word, that
any beings of nature and attributes superior to maa, exist 1
If they do exist, why should we trouble ourselves about their
existence P If they hive the will that we should know them,
have they not the power ? and if bolh tlie will and the power,
why do we not all know Ihem f If they do not wish ns tii
know them, why should we seek lo do so 1
The space idlotted to me is exhausted ; and I await your
reply. RoBEBi DttB Owen.
TO ROBERT DALE OWEN.
of those who doubt [ram ii
New-York, February 5, 1S31, i
f imcere sceptics and »i
^ EXISTESOB OP SOD. 9
ralhei ihan bellere in future retribution, woold forego," riches,
honour, a ^od name," or aimosl any thing else. Heace, I do
not consider a, man's scepticism a cet-Aun evidence of hia sin-
11 ia difficult for me to conceWe of a stale of mind equi-
balancod, in relation to the question of the divine existence.
There is, or there is nol, a God. And it is not Gupposable that,
in a ease of this nature, there is equal reason for belieYiiig
either the wrong oi the right side. If there is a God, he did of
course create the universe, and that loo in an inSnitely wise
manner. It (here is not a Ood, the universe must have heen
eternal, and void of plan. Now, to aa; that where thoro is B
work of infinite wisdom, there is nothii^ therein manifest to
show it to he anch a work, more than to show it to be void of
wisdom, appears to me unicasonable in the extreme, and tice
carta. Yet it i« virtually saying this, for a mnn to assert that
he perceives no evidence to afftrm or ifeny the eiistcnco of God.
If be thinks upon the subject at all, he must in the nature of
the case inc^e to the one side or the other. But if lie thinks
not upon it — if he lionises so important a subject from his
mind, he arts very uareasauably.
It should be remembered, that the question now under dis-
cussion is, not whether we knoa there is a (jod, but whether,
on the whole, there is reason to believe this. And suppose we
krwK jtolAing oJcHf it, what haa this lo do with belitff We
know nothing about Alexander the Great ; still we believe some-
thing abont him. For the very reason that we do not know a
thing, we believe in relation to it; for, intre we lo know it,
belief woold be out of the qnesdon, inasmuch as knowledge
excludes belief. It is a misuse of tlie term belief, to apply it in
cases of knowledge. It is incorrect lo say we believe what wo
know. For a man then to say, that he does not believe in a
God because he does not know there is one, is a mnnifest ab-
surdity.
That God has the physical power to do any thing to which
physical power is applicable, I readily admit. Bnt as the ap-
plication of this power is made under the guidance of his infinite
wisdom, I do not admit that he baa the moral power lo apply
this physical power to its full extent m alt cases. To illustrate.
A good man has the physical power, that is the bodily strength,
requisite to murder a numerous family of children. But he is
morally unable to do it. The good principle vrithin deters him
from the exercise of hia physical power in this maimer. So of
God. He baa the physical power to do any physical deed, good
or bad ; bnt lus wisdom and his goodnem deter him from doing
tOTOtg. To say, then, vrilhout quahfication, that God has the
power to make ua know him, is assuming the- question, .md
lulking at random. He baa not the power (moral power I
mean) to do ihis, onleiu his wisdom sees best. Wc -v<fj(vi\j^^iA.
bo God, were he to act unwisely, U ite bias ^MnxMa-Watmai
I
I
I 10 KXISTKKCE OP G(
eridencfl to believe in lua exislence, (which is the very jHMnt
under discussion,) wc btd without excuse for diabelieving therein,
and hare no right to sxy that he did not intend we should thni
beUeve. I believe there are evidences suJScient within tba
reach of every man, to convince him of tlie divine exialenoei
and that if he is imconvinced thereof, it ia either becsiua ha
has not fully examined those evidences,
them with a becoming apiiit. God, being good, han undoubtedly
done all lie could consiHtently do, to make Lis ■ -
quainted with him — whicli without question is sui
so, that a man la a sceptic ; still, not knowing but there may ba
a God, he shoald say and /eel thus : " O thou God of the uni-
verse, (if one there is,) do thoa enlighten my mind, and lead ma
to necessary knowledge and belief." Tlua prayer ahoold be
accompanied with a thorough eiamiaation of all the evideDcet
to which he bas access : the force of which evidences he shooli
permit to take Its legitimate effect on his mind, as that of olhei
evidence does. At the same time, let liim do in other respect!
what appears duty, and avoid doing what appears wrong, or
even what appears questionable , yea, what may not appear so
to him, but may be deemed wrong by othcra, (imleaa indeed il
should appear duty to him to do it;) let him, 1 say. do all tl|i<,
and I shoald myself be almost willing to be answerable for all
the Bcepticisni that would long continue in his mind. All this
flie sceptic can do; all this be ought to do. Yet how few,.
have we reason to believe, adopt this rational and proper coarse I
"But why," I am asked, "should God insist upon our know-
ing and glorifying him?" Because wo ouffAl so to do. Ha
requkes this, out of regard to ri|^L A parent requires defer<
eace from a child, because that child should render such defer-
ence, aod because it would bo unseemly and rebellious for it not
to do so. And inferioriq' on its own part, rendeia its debt M
much the greater, and the parent's claim so much the stronger^
How great then the obligation of man to render, and how
strong the claim of the Creator to have him render, homage and
adoration to himself I
That there ia neither moral good nor evil in human actioni,
few, I believe, even of sceptics, are prepared to assert That
the man, who, to gratify revenge, assassinates another, is blamS'i
less, IS a sentiment that outrages common sense, and that would,
were it to be generally adopted, sunder tlie ties which hold
together society, and cause man to fly for shelter from the feos
of his fellow, to the thick forest or the craggy cliff. If we
conscious of any tiling whatever, it is of blame for certain actic
And if we are to blame, it follows of course, that neither oat
nor God, nor any thing else, baa to created, situated, circi
Btanoed, and charactered ua, as to reader us blameleii for ._
actions. And hence the argument against accountabili^
God, fails. To liken man, who has a will with r^aid to
— .; — '- a iheet of paper, which has none in relation to
;oD. 11
letuaa etuttampfd upon that, ia evidently a Tery imEuitnble com-
parison. Man acts, and ids scconUng to hia volition. The sheet
of paper neither acts, nor has voiition. And to represent God as
governing ToluDlary agents, as men are, in the same manner as he
In answer to the question, "What are the proofs of God's eiist-
ence ?'" I reply: the UNiVBRaK — evehv tuing. There's not an
insect, not a blade of gcasa, Iiul displays omnipotence and omni-
science ; much more iocs the great whole.
To (he question, "Why shuoldve trouble ourselies about the
matter, even if God does eiaat ?" i answer : Because it concema
us. If God is our maker, our ruler, oni Jndge, common sense
teaches us, that we ought to render him homage and obe-
dience ; in onlei to nhich, it is neceasary to believe in his exist-
euce. and to know hia wUI as relates to our duty.
I wish to know what to understand by the phrase, " being or
beings ttiperior to man." Ths qucaliun under diBcassion is, "Is
there reason to believe in an iiyfniifl Goii?" notin_^ito jotb. I
intend, however, during this discussion, to Ireat on the umly of
God.
Origen Bacheleb.
II Feofuary 12, 1831.
L An insincere man is not one who btUeva this way or that
«ay, but one who profisKs what he does not believe. What
motive a man can have to forego " riches, honoui, a good name,"
in order to profess unpopular doubts, vhich he Joei not entertain,
is a mystery to me.
Let us take up one question at a time ; and the must important
first. The quEationa of accountabiii^, &ee-wil1, and so on, will
followby andby.
I freely admit to you Hint we cannot knou toat tnere is a God ;
and thus, in one sense, all men and women are atheists, or
rather sceptics. Bui have we something less than a knowledge
of him r Can we reasonably ielletv, though we cannot knout,
hia eiistcncB? That is the plain question. Proceed wo to
" What are He proofs of a creating God's eiistence f " " The
tmiverae — every Hung."
The universe is a proof to us of its oBiies-- ''-
perceive it ; but why a proof of any thing n
TO ORIGEN BACHELEK,
ceivB It ; out way a prooi oi any inmg mote (
' I see a chair, " jou say. " The chaJt is pxoijt ol toot^ iCKiai.
GOD.
it! a>VTi
BX1STBBCE D
: it is proar of tlie e
i o£ iJie argnmenl of Paley m
J ua ft chair-maker. Why ? Onljf beolw
nown, or can every day see or know, f"
We have n
r
H Let
^M A chftii proves '
■ we have seen or 1
^H men make choirs.
^r that Ihey mftke them. We cad trace baok chair
and Gnd that or^in a chaii-maker. Could i
i origin, and find that origin a Gad, the ci
he parallel ; and we should believe in a God as we da in a ohail
maker. It is not the exatence of a chair, that prores il
but the asceilained fhct that men do make chans. Witluna It
H aactrlained fast, the chaii would prore, like the u
If chairs dropped on the earth fram the clouds, there d
be soma analogy between chairs and uniTeraea ; but then c'
would no longer be proofs of chair-makers.
"But if chairs are made,"* you argue, "why not a . ._
is for you to say, why ; not for me to say, why not,
)t disprove to you that creatures walk a' ■ -
with their heads nndcr their arms.
But you think it likely, because the cases are analogous.
(flnngt see the analogy. To make E
fashion certain materials alter a
verse is to give existence to non-existent matter. What analog
is there here ? Because a man can and does put together eerliS
maleriala to form a chair, is that the shadow of a proof, that
■ 'n particlea t "
i:xist£NCE OP GOD, 13
We are not saliafied to courtss, that some thinga y/e can titee
to their origin and some we cannot. We think to mend tlie
matter hy supplying a. last link "wheDerer we cannot discorer
one. and liy culling that laal link Gud. We forget, that the
link is supplied only. We forget, tlial to call ■»liale»er we can
call hy DO other name, Oon, and Ihut Id make this name God,
tjie cBitBC of CTory thing Ibi which we can find no other came.
U ool^ to inreit our ignorance with a title, and Ihen tu imagiue
we hare Iranaformed it into knowledge.
In truth and strictness, when we say "God made that.** we
only mean " Man did not make it." The aasertion is in reality
a negative one, eipreaaive of onr igaoiance. But our -vani^
does not like the form ; so wo make it poaitiyc, and imagine it
eipresBiTe of our knowledge.
"But in the uniTerse there is order, there is harmony, there
is regular succession, there is happiness." Well \ then the
universe, or rather parts of it, are orderly, harmonious, regular,
beautiful, and happy. "But order, harmony, beautiful succes-
eioQ, happiness, must have a maker." Why 1 because chain ,
Lave a miU<er \
When you aay *' chairs muKt have a maker," you refer to
certain phenomena (cutting down a tree, sawing, planing, and
so forth, all performed hy man) which always do precede the
formation of achair. Hadyoa no knowtedffe ofthetB phenomena
—bad you never seen, or otherwise sat^actorily ascertained,
that, before a chair was made, a tree must be felled, and wood
must be sawed atoA. planed and shaped and Httud — you could not
rationalty make ^le assertion, that a chair must have a maker ;
and, esc^i teith direct TeferBsca to theia tucertahied phaiomena,
your assertion is without meaning : for that assertion means —
nay, cnn roean — nothing else except that there alaayt ft (and
therefore tn^at be, for oniform repotition is all the idea we have
of necesntyj — that there it almaya cutting imd aaieinp and plan-
ing and to on, before a chair it made. Bnl when you say that
the Tmiverse, with its order, its beauty, its harmony, tniat have
a maker, you have no phenomena to refer to. If there he
phenomena that almn/a do precede (or in other words mvtt
precede) creation, Jor you at least (hey do not exist; that is,
you can take no cognizance of them. The necessity, therefore,
of which you speak, is furelt terbsl ; for it has no aecei-
tained uniform repetition (like the process of chair-making) lo
which to refer, and therefore refers to nothing.t
In a chair we may speak of deiign, because we can take
anco of, and refer to, a chair-maker and his intentians;
lliit eenae only hat design any msonjji^. In the uniierae
■ bmlllBr oprEuiDn, "Cod fcnowi," ddi mapUj ffluAtrstct Ihii
would apply oien If there tcrre ansltun \>W.'^e«i ■hulVi'o.r
14 EXISTENCE OF GOU.
we may speak of order, beauty, and harmony, with reference to
our own human feelings and perceptions ; but of design, we
cannot rationally speak : for to speak of it presupposes a know-
ledge of, and a reference to, the existence and intentions of a
Creator, and is thus an assumption of the very point in
question. We must prove a designer, before design can hare
any thing to which to refer ; or, in other words, before it can
have any meaning* whatever.*
A natural chaur might be formed of the projecting roots of
a tree. We cannot speak of design here; because there is
no chair-maker nor chair-maker's intentions to which to refer;
yet it may be as beautiful and convenient a chair as any other.
The Highlander who found a watch, is said to have imagined
it an animal. When it stopped, in consequence of not being
wound up, " Poor thing," he said, " it died the same night I
got it." ' He might have guessed . that it was a work of art,
and had a maker ; but if he had, it would have been merely
because he had seen a somewhat similar specimen of human
# handicraft ; the steelwork on his dirk for instance.
But again. If harmony, if beauty, if intelligence, if happi-
ness, indicate design, anl necessitate the existence of a designer,
in the case of 1M universe, they do so much more m the ease of
a unvoeree'inaker. The world may be orderly, beautiful, in-
telligent, and happy : its Creator, if he exist, is much more so.
If the chair-maker*s mind indicate design far more distinctly
than the chair, then surely the universe-maker's mind musk
indicate design far more distinctly than the .imiverse. If man
be a masterpiece, God is the masterpiece of masterpieces : and
if in the one case intelligence and admirable harmony point
to a maker, much more so in the other. If it be a marvel that
a man exist without a Creator, it is the marvel of marvels
that a God should !
The difficulty, therefore, is increased, not diminished, by
tracing the chain a link further back; and we are ad-
monished that we are involved in a discussion to which human
reason is unequal and human language impertinent.
I have spoken to one point only in your letter, to avoid
confusion. When vou reply the rest shall follow in order.
Robert Dale Owen.
P.S. The phrase "being or beings superior to man** is, I
think, plain enough. The broad question, as I understand it,
regards all superhuman agency.
• See, in further elucidation of this line of argnment, A. B. Johnson's
admirable work on the "Philosophy of Human Knowledge," pp. 133-4, &c.
The work vras published some years since by Carvills, New- York.
r
TO ROBERT DALE OWEN.
New-Yark, February 9, IS3"I.
Sir,
An iiisincuro scepfic 13 one who, unwilling to beaeye
divine Uatk, eeia his wits to work to disproyo i1 ; and though
the eridence in ita fkvuiir niay bu dear, ytl he clow:^ his eyes
againal it, sjid, it mity be, comes at length to waver and doubt in
I do not ask that it he admilled lo me, that ws cannot
inota lh«Q is a God. I have made no SMck Btalement. I
DOW say, we can know this ; some do know it. And, " If any
iDiui will do his will he ehall knov,-." However, I do not
admit, that it constitutea a mnn a sceptic or on atheist in
any sense, not to know there is a God. The qnealion, how-
ever, nuw under discussion, is, nut whether we hioie there U
one. but whether there is reason to believe this.
" Why is the univfose a proof to as of any thing more
than its own exiatenca?" Fur thu some reason thnl a work
of art, is a proof of an artisan ; uhich proof exists, not in the
circumstance that we have seen similuT things made, but in
ihe mani/olation of a plan in the thing itftf, eliowliig it to lie
Ihe production of a mbtd. Had Iha Seottisli Hi^Iauder opened
the wnlch that he found, and seen that liie inside was composed
of silver and gold and steel, who will for a moment believe
that lie would mive consideTed it an animal ?
It is by the mtatifiitatvin of mind, that we know even man
to be possessed of ono. We know not wholher a stranj^r is
an idiot or a man of reason, till his words or aulions manifest
Ihe B.ime. But vum words and netionB do not luonifest i«-
lelligenix. Words may be nonseuso; acdous may be void of
purpose. It is Iherefore tlie hind of words and actiuns by
which we determine with nsgard to mind. If a man manu-
facture e. chair, fbi example, the artiole which Ite mHuufaclurL-s
being fur a ptirpou, sliows him to be possessed of intelligence
and design. The mind itselt\ therefore, is wi.'Ain its posBessoi,
and iuvisible ; but tho pronf of it to oflieiB is in his woThs.
It is in wfirks, then, that we ore to look for etiidencea of
nund j and ffiine works are cvideneca thereof wMph manifeat
an objtct: a wuteh, fur instance to lusp tima; a ohair to une
o! a test. A?., $r. Now, if worics of Oiis description, that is,
ifor*» of pur/Hoe. arc not mfallible evidences of mind, we can.
not prove tliat oven man has one, nr that there is any such
faculty in existence. But if snch works are infallible evidences,
then We liave countless evideucos of the existence of mind.
•DOnifeated ia the uuivorse. The eyu is Ui Its; 'it^e. ecx, ^Il
i
16 KXISTINCB OF GDS.
hear ; the soil, to produce food ; the soiif to warm and enliffhl
$c., ^. Nor is it reaaonable to say, tlial thcae
effects without design. The infuil, for eEnmple,
flie world prepared beforehand with organs of aeosation
adapted to the state of things into wiuch at birth i(
whioh oreans could only havi: liad iGlation to futurity .,
of their being prepar^, inasmuch as there was no chance tar
their exercise before its birth. Its eyes are adapted to the
li^l, its eais lo sound, its lungs to the air, its palate to taste,
its nose to smell, its whole self (o every thing about it. Nov
what can be more incredible, than that all this^c-adiiptatioD,tlu9
curious and appropriate preparation in «f many re^tect^^ sbotlld
merely happen so to occur, without an intelligent cause — with>
out a designer J Again. Behold llie different parta of nn-
intelhgent uature combining lo produce beneficial e^ffeetf. 'tti
earth recetTcs and noniishes seed in her bosom, the sun iat-
parts thereto its genial heat, the clouds their copious ahowtn
and, by these united operations, a crop is produced to. ^
man and ieaal. And yet is there no design, no i ' '
in all these movements 7
" {Tiieat fAv/oi'A. vAff ciaae lie harder lideF'
Most assnieitly, it requires infinitely greater credulity to beUen
that no mind is concerned in the regulation of the uuiTeise, thin
lo believe the Bible or even Ihe Koran I
But we ore told, that 'tis the nature of things to opemla (i
tkey do. As well might it he said, that it ia the nanus of
macMnerg lo operate as that does. But is it a sufficient Bolntioi
of the came of the operations of machinery, to say this iDodi
respecting it, and there leave it? To say that it is the nature
of a factory to oialte cloth, woold be a singular way indeed ol
accounting for its operations ; but no more so than to say, tliat it
is the nature of the factory of the universe, equally unintelligent,
lo produce food, &c. It is demonstrable by the operaliona of
nature, all fending to purposes, Uiat intelligence eiists some-
where ; — us much so ds in the case of a factory. It is equally
demonstnible, that it does not exist in natore itself, any more
than in a factory, inasmuch as inteliigenee does not eiisl in mere
matter. Whence it foUowa unavoidably, that there must be ■
Go.1.
To me, sir, 'tis strange logic, to be told, that a chair proves a
chair-maker only because we know that he mode it. I should
suppose that, in such a case, the choir-m'iker wotdd prove the
chair, not the chair the ehaii-maker. To say that one thing
proves another, because we know that other, does far tiansccnd
my utmost comprehension.
" Could we trace baak the universe lo its origin, tuid ^1010 that
origin lo he God," we should cease to believe in relation to the
subject : for knowledge eiicludes beUef. Hence, those who b«i
liove nothing but what they know believe nothing at all.
Bxi£T]:>*c£ or eoa. .7
It u for * iceplic to giie a re^oa tor Iiiit PcepliciHm. If lia
Eeea no eiidence ol a God ; if he does not absoliilel^ admit hii
existence ; it devolres on him ki dispose of the dIfficiUties conae-
quent on hla nan-beUef. He should knov, thU he hw some-
thing more to do than to stand and doubt. If ho will haie hia
doubtj. tet him take their coasequcnces, let bim reconcile intel-
ligent effects with nnin(eUigent causes, whether he can decide tie
case of (be headleaa inhabitants of the sun or not ; for these two
case9 arc by no means parallel.
With regard to the analogy between (ho making of a chair and
k univerae, although there is none bo far as relates to the irxUion
of the particles of mailer which compose that universe, ;et there
is the most perfect, between the arranging of Ihoae particles Jor
jiutjtoiei, and the arranging of the Tarious puis of a chaii for tit
Tu iiiteBtlgati! the causes of things, is reasonable and useful.
It is the method by which the human mind advances in im-
proTement and knowledge. It is by reamiing that we arrive at
canchuiont. To talk of the " eternal succession of causes mud
consequents," is Jargon and absurdity. Man can trace an
artificial work to its origin, not withstanding his being the
rreaturi of a day: why not then trace thus a natural work?
But it is not tracing a thing to its origin, to sia that thing
originated. He has but a pjor claim to the name of a fr»i
inquirer, who confines bimaeU' to matters of knoaledge. We do
IiAt inquire Concerning what we knoa. Hence, if we are not lo
reason and inquire eonceming things unknown, we must ceawt
to reason and inquire at aU. We reason from things which wo
do know, to things which we do luit know When we humi
both cause and effect, no room is left for inqmry on the subject.
To look on things around us, and merely to say ttuit Ihcy are as
they are, is any thing rather than iDveatigation, and reasoning,
and inquiry. Suppose Newton on beholding the heavens had
exclaimed, "Well, 'tis a simple fact that there are Stan," nnd
then had stopped at that ; where would have been his present
syslem of astronomy ; Suppose Columbus had said, " That
there is one continent 1 know, but 1 know nothing about any
other; therefore, I will naion nothing o&aul one;" what, in Such
a case, would have bfcome of his discovery ?
When I say that Gud made this, that, and the other, I mean
more than that man did not make them : I mean that God did
make them — and that he did make whatever in nature has a
beginning, is as evident, as (hat a thing cannot make itself— a>
Biident, as that nothing cannot make something. And here I
would a^k, what in (he universe hns not a beginning ? Has not
every man, every beast, every bird, ;very insect, every fish,
every tree, every shrub, every plant, and, in fine, every tUng
whatever that contains cither animal m vegetable life ! All ihsfe
things, then, must necessarily have a maker ; they cannot ""^
HUB existence vrithout one. And as tUej do, ov \^vi cQb
r
I
I
KXI6TENCB or GOD.
God.
But, sayi Ihe sceptic, what GTidcnce is there that tlie imifetie,
that matter itself, had a begioning I I reply: The mnfo in uMsl
it exiiU. Thete 19 Ihe impress of mind on all matter — on Iha
uniTOrSB lU a lehoU. Now, 03 mere matter ia yoid of mind, it
cannot ef itself exhibit mniks of mind j hence, aa the nuik)
which il does Gihibil muat have hcen derived, it is of counM not
eternal. The existence of niEilter, thcD, in a stale of oriir,
prOTes it not to have hecu cteriLtil. The appearances of the
earth likewiae show the p'une thing; so does the present state af
improvement in society ; so does Uie present number of ita inha-
bitants; so does all history 1 sodoes every thinGthat relatcBlollie
In ssyini; ths.! it chair moat hare a maker, I refer to nothing
but Ihe aelf-eTident fact, that unintclli^nt matter cannot exist
in a stale of order, and with a clenr reference to purpose, with-
out being made go to exist by an intelligent maker. If matter
had power and intelligence to adapt iltelf to porposes, the can
would bo different. But this we know it lias not. Aiid were
chsin actually to " drop from the clouds," I should efeu then
suppose they had a maker, though not a human one. Veo.
were "a clinir to be formed of the roots of a tree," in thai
event sliould I suppose the same. I deny, however, dial a
noAmil chair can be forined tliiu. It nould 1)e at^emUMoi,
ware any such thing to be thus produced. 1 speak of a. real
chair, properly so called, with its mortises and its tenons adapted
to one another, its wedges and nails to hold it together, &c.. &c.,
for a bunch of roots, grow as they might, would not be a chair, in
the proper sense oftlie term.
To say that we cannot rationaFly amclude th.iC the unirerse
has a maker, because wo do not kTuiic that it has, is. as I have
already shown, to put an end to all reasoning. When we see
a man make a chair, we Atujui he makes it ; we hayo no Btppa-
tition, no behef, on the subject But when we soe an Egyptian
mummy, we believe that had an embaimer, not however because
we have um embilmers embalm mummies, (for this we have not
nean,) but the mummy itself exhibits evidences of having been
embalmed, to b« jrreiervtd. Stil!, the " phenomenon" of em-
balming does no mora exist for our cognizance, than does the
'■ phenomenon" of creating the universe.
To make a designer the proof of design, is making a cause the
proof of an effect, and reasoning backwards; and that too on
aseomed promises. How enn we know a designer f By look-
ing into his cranium, and seeing his thoughts? O no ! Well,
how then f Why. by observing his outward manifestations of
mind. But what can be considered as such msnifestationir
Such as have appearances of purpose ; which is all tl
we hava of desigti or designei ia any case, and which is
1
KxisTKNCB or Gos. ly
in natural as in arlijicial things. To require us. then, to Know
B designer, in order to the pioring of a, deaign, ia to requiie us
first lo know a matter which is to ia proved, (hat we may
Utereby prove the evidencea by which we are lo proTS itself !
The argument, that if order, &c., indicate design and a
designer in (he case of the univerite, they indicate the same in
the case of its maker, goes lo deBtroy all distinction between, a
designer nod his work. It is to confound mind and matter. U
ii to make one thing another; (o make a deaigner a deiign; to
make absurdities, contradictions, nonuense. What are we to
understand by God'a being (he masterpiece of masterpieces, and
by (hat harmony, Ac, indicated by his mind? Mind is not an
indication. It is inviaible. God's miud does not indicati:
harmony, but harmony (the harmony of the uoi'erse) indicatmi
his mind. There is nothing in the nature of mind to show it lo
be an effect ; and were it not that wo know that man. has a
hcginning, we could not prove kit mind to be an effect-
Inasmuch aa that things do exist, something must necessarily
hare been eternal ; for, had there ever been a time when there
was nothing, there would never have any thing come into
existence, inasmuch as somethiog cannot be produced by no-
thing. On any system, therefore, aonulJimff must have been
eternal. Now, as the universe did not come by generatioii, it
must have come by creation, or have been eternal. Unaccount-
able (ben as it is, either the universe oi a creator is self-
existent and eternal. This is dcmonslralion, and fumishes
something on which the mind (;an fasten. Now, to say tte
least, there is no greater difficulty in admitting the eternity of a
God, than (hat of a universe. Nor dues any difficulty in (be
rase, be it what it may, disproie the fact, (hat something did
eromally exist. It stands in all the strength of demonstration,
of certainty. The only question therefore ia. Is the universe
eternal, or is there an eternal and intelligent being? And now
I seriously ask, Which conclusion is the more reasonable: —
that an unintelligent universe should have eternally eiiatad in
an intelligent manner, or (hat there is an intelligent power
which brought it inlo an orderly existence, and so continues it f
In other words, Is there an intelligent cause for the universe
and its operations, oris there no intelligence — no cause? Or,
in othci wordj still, la thercj at is thexe not bq infinite God ?
OBKBH BaOHBLBk
EXISTEHCR OF GOD.
TO OBIGEN BACHELEB.
r
■ Pebruuy 26, 1831.
B The Generese Bonnet, nho ia good Christine Buthorit;,
I admila : "11 ia easy and. agreEable to tiust and belieTe; U
H doubt requLicB nn unpleasant cftarl." Every sceptic vho hu
H onco been a believci knoiva this. From the time our iitlkat
■ ' UTS first drink in the nurse's phost-atcry, or listen to Defce'l
I immDrlDl fible, we tciiA to belieie, and do beliere, without the
I trouble of suspicion, or the aniieties of auspcnse dnd
B tion. Youth learns to doubt and mistnut slowlv uid
I after many a bitter lesson in the school of ciperience.
And of all doubts, to duubt oni own knowledge ia the lut
■nd hardest lesaon we learn. No one, believe me, ever "leta
his w its (0 work" to prove how little he knows, oi "doaes hit
eves" against the evidence of his own ingenuity. There are •
thousand reasons why a man should pretend to superhnmui
knowledge— nay, why he should set his wits to work, to prove
that he has gained the victory over fate and space, and
penetrated the mysteries not only of the earth beneath, bat of
the heavens above ; luitil at last, pretence becomes reality, ind
ingenious imaginatioD turns to honest behef. There is not one
reagon, why a man should pretend to \hil moM unraahionable <k
heresies, spiritual shortaightednesa.
A Socrates — who, brought before the Five Hundred and im-
peached of atheism, " confessed that while others boasted Utej
were acquaiuted with every thing, he himself knew nothing" —
a Socrates is of all human beings the most scarce. A thoiuuid.
children are found who never doubt that they eiplain why an
apple falls to the ground, when they say, " Becatae it hat <•».
thing to lupport it;" but only one Newton, to piuse and reflect
whether that be answer sufficient.
If 1 seem unnecessarily to ui^c these oonsideratioM, it b
because I know that a belief in viil/u! scepticism is comauB
L and fashionable ; because I bear in miud, that it lighted lh«
I Brea of Smiihfield and the Aulo-da-Fes of Spain; andbecanisl
wish you to believe (what is most religiously true) that mj
Bjriritaal modesty is any thing but affecWticn.
I have as much cunDsity as my neighbours, and as mtldt
L desire lo gratify it ; and when I was but sii years old, I ra..
i member teasing my father to (ell me whether God made A*
I trees grow, by getting under their roots and pushing them im.;
f la latter yearn 1 have sat down, oflen and often, to gaze on tJHtl
sun, on .the stars, on the fair eartJi or the majestic sea, and T
> ask myself if I could oat penetrate the mystery of
' ' " " "lion. I have questioned my reason, again
e oetwtid and visible Ngni were not evidenc
1 klie«
Man contritea, deaigns, purpoaen, idapts certain means to
tnda. We see he does. We feel he does. We do not indeed
"look into his cranium," bnt we can see Mm desi^ and
contrive wilhout the (lepaniter's assisluice. Could lee not tte
men deiign and contriBe, or could ae not kncnn from our oicn
ticperieace that man doei dai^n and contrive, design or eontritamt
uxHiU never ]>rove lout /tunumagenci/. Design proves loueiaBn'1
tgency, only because we hAic seen or knowD all this. Design
proves to us man's agency orUy in as f*r as we see oi know il.
We know Tery well (that is, we have rational grounds for
belief) lliBt mtax not only makes chnlis, but embalms mummies
Therefbrt—and, I repeat it, therefore ilone— is an embalmed
mumm]' an evidence to us of human agency. There is a fltuesa
analogous to what men call design in the lenses and all the
nice telescopic machinery of the eye; yet this fitness nevei
leads us to believe tliat men make eyes. Why 7 Because we
never saw or knew a man make an eye ; and have no ralional
grounds fur belief that a man ever made one. It is not fltnesa
or apparent design, then, independent of eur oixreation of tkc
deiigner, (hat proves human agency.
You may coil it absurd, if you please, but it is not the leal
true, that wc can only trace the connection from design up to a
human deiigner. beeauie we have previotisly traced the catmeetvM
from a kunvin detigner down to a design. Where the conuectum
cannot be traced the one way, neither can it be the other, tn
the case of the eye, for instance, we cannot trace man's agency
in what we are pleased to call its arrangements and con-
trivances ; and eenteqvenHy its apparent design is not evidence
to us of human agency.
But now presents itself the question ; There is that in the
imiTerse and all about ua, tliat, in a measure, reaemhlea human
design, yel proceeds (as we know by experience) from no
human designer. To look no further than oui own bodies,
there is that moat perfect of optical inatruments, the eye ; Iherf
in that Rioat ingenious of bellowsea, the thorax ; there is that
most unwearied of Tountain-pumps, the heart ; there are those
most beautiful of iliatribu ting-pipes, the veins; tliere is that
best of mechanism, the mechanism of the smooth-working joints,
of the contractile mnscles, of die connecting tendons, of the
nicely -hinged lortebcic. Tliere is — but it needs net further to
enumerate. Within us, around us, on every side of us, there
Miif'e»SmivbjJct' "™''^' ' "° "
Ymi tuvc Kvicited. but dcttaint; not cx^ltinc^ ^a m, ^A
liHw (is Tour DWB Uricliil aeuc of U»tcTia)thati1bH«\ai.
r
32 EXIBTIKCE OF
J that whicli, in some leapecta, retimbki (he dcalgn of mas,
(only tliat it is far moie peifeut) yet is noi man's design, li
this Cnily dasign ? IT so, whence ur whose is it? Whoistlis
workman heie ? who the optician ? who the bellows-makei t
who set up (he fountain, and laid the distributing.pipeB, and
uianged the whole mngiuflcent mechanism 1 Since the effedl
ice similai, is it not liiely {M least) that the causes are ainiilu;
ilso ? If we knov that Ihere is a heinR— a man— from whan
weak mind proceed small and impeifect eonirivancea ; ii them
not analogy in faioQT of the belief, that iheie is another being —
a great man — a God — from whose strong mind proceed great
aad very perfect contrirances ? —
—Can we decide P Cm we stretch analogy so far 1 Oi it
«B imagine this UkeUAood—[oT it con, in the vei^ nature of
» things be nothing more — are we the wiser far imagining it ; Or
can we ever be sure — or have we rational grounda for any
IMng like satisfactory belief, — that some grtat man (or mon)
than one, perhaps) eiists aomewhece, and ia the coQtriyer of
whatercT moctal man does not coatrive ? But suppose lliii
analogical argument, which unheutatingly (not to say pn-
tumpbioiaiy) atreCches comparison Irom earth to hcaren, and,
afler one short moment's inspection of one poor speck of tb*
umveiae — (fur what ia our life but a moment, and om soft
Ibnt a speck ?) — decidea from the capabilities of man, an the
ittributea of God,— suppose this huaided argument conctnnTe:
grant, for a moment, that we could fully, satisfactorily convince
ourseWes of the ciiateDce of a great architectural spirit, the
creator of this wondrous edifice; still, if he does^or ii (foes —
for wc are even without the possibility of clothing our ideas in
words— if he or it— if one or a thousand Gods (the contrireiB of
what men call natural design, just as man is the contriveT of
artificial design) do truly exist, how can we take cognizanci
»him or (hem, speak of them, thinV of them, or even imaf
his or (heir doings ! \ man makes a door-hinge ; our hni
minds can conceive that. Wo trace it from (he hardware Bb
roDDi to the anvil ; thence to the smelting furnace, and the
■gain to the iroa-mice : and we distinguish and comprelieild
the agency of man in each modifying process, from the flnt
digging of the rough oro to the last polish of the finished artide.
Shall a God toim and fashion the far more ingenious hinge of
, the knco? Cah we conceive of this I We traco the ki
hinge from the adult to the child, from the child to the inf
from the infant to the fietus. from the fcetus — wLiQwrF'
PerAflpi to the ovarium ; per/tapa to the spormatio fluid, ~
these perhapiea are idle; and even iflheywere not, we I
gotten but one more link of the endless chain. We are lo^
t bewildered. Are wb Ihe better, are we the more enlighteiwi'
H^ do we see the mystery the clearer, for saving to ourselves thai
^H God placed the nuoleua of a knee-joint in the sperm or in
^H ovarium — that he nouriahed it \nilte tcc^^^, iB'9<AQfe&\>.\i
BXISTUtlClt OP GOD. '23
in&nl, itrengthened it in the child, haideocd and fortiited it in
the aduit! Hive ve explaintd uiy ihingF Hsve we suc-
ceeded, except in claaJung oiu ignomnce? Have we done
more than to employ words for winch there are no prololypea
CD earth, nor wilhin tho cogniEince of hmnaa perception 7
CiN we have an idea of a being, or a spirit, or i power, or an
essence, or any other immaterial conception, follouiaig lAii
medumiail conlrivance llirotiffli all ill aonderful itagei, so at to
tHerit the title of ila ma&ei — ita contriver t And if we have none,
what avails it (hat we niter the wobdsP If we cannot con-
ceire such mechanism without a mechanic, can we emceicj tlit
mechaaicr I cannot. 1 shrink eren from the attempt to im-
body the conception. 1 feel, that thus to task my mind is to le-
quire of il on impoaaibility.
When I say to myBcif, "God uadh the knee-bioge," and
cDdeBTOur to understand hy it lomcthiitg more (as you say yon
do) lAon thai man did not maJre it, 1 feel and luiow that I am
employing language which, for me, has no significance,— ^which
typifies to me no thing, no realityi which, in fact, is not lan-
guage, hut only souwn. The sound man has a prototype, namely,
a materid form of fleah and blood, visible to the sight, sensible
to the touch, a thing not with a DBmB only, but a local habita-
tion. But God. — hBTG I — can I, or any human creature, have
even the faintest oulahadowing of an idea how he or it oi they
exist i — whether in i body or out of a body— whether fillin g ■
paft of space or the whole — whether a unity or a plurality —
vhettier as the great universe ilself, oi something distinct from
it — if distinct, how pervading it — if pervading, how a separate
existence — if not separate, tow to be distinguished, eveit in
imagination, from nature 1 I have asked myself a tbouBKnd
times — (and answered the question with the modest "no" of
Socrates) — whether 1 have the remotest conception of a great
something, which thinks without any organs of thou^t, which
feels without any organs of feeling, which moves without limbs,
acts without momentum, exists without dimensions; which is
invisible, impalpable, inaudible, imperceptible, immaterial ;-~-ili
a word, whidi has not one of the atbibutes, conditions, quaUtias,
modifications, or phases, which constitute what men call an
tnlitf, an etitience; and by which alone the human mind can
fasten upon the idea nf a reality. I ask myself whether man
would be for me any thing but three meaningless letters, if he
hid no body, no sliape, no colour, no voice, no motion. 1 ask
myself, if such-a thing is not (to finite human reason) a mere
bundle of negatives, with nothing but the single, (and for me)
Idle word— IT IS— to counterbalance them all.
Experience, analogy, language, conccptioD — every thing that
informs or guides or enlightens us in human affairs oi human
diBCussiona, deserts us here 1 Why should we madly pefsisl to
wander forth jito tcaclless, endless daikueaa !
In all Ihi^ lei me beg you lo lemftik, I AiSei Imtti -^tia.Vi'
{
inserting less, doi in denying mora. My crime, if crime it n
be, il of diffidence, not of presiunptioii. If I lefuse to tbdI
into daikness without > guide — into unknovn Tegions without
an interpreter, it is because 1 feel the necewitv, to a bumui
being, of both. I know the earth (o be but kn atom in (h«
universe, and myself but on atom on the earth. I lire flft^
perhapfl B hundred years; and I know that I can see but or-
linlt — what say I ?— but one mall tpeck of mt link ! — of tl
mighty chain of cauces and effects, that elrctches buck into tl
beginninglesa past, oad forward into the endless future
And I am caUed upon to talk of infinite space, and to deeidr
regarding ■ being that inhabits it and arranges its order and
adnunialcrs its lavs I — I can imagine one solid globe so largs
that its circumference shall extend a million tiroes beyond Iha
resting place of the farthesl star; I can think of that globe U
but an impalpable grab of dust upon another globe, tl^t is U
the first what the earth ifl to the microscopic speck that ia naible
only in the sunbeams; and 1 can say to myself that eren fAot
globe were a mere atom, anotbing, in Ihe universe. But ban
I yet done more than to eipusc the weak fiaity, the pour in-
adequacy, of human conceptions 1
Or am I called upon lo ihinlt of eternity, and of (he powcc
that nils it r— I hare been told that light travels at the lati: of i
million of miles in five seconds ; and I can imagine a star so ftr
retDOTed from out esrtli, that light, after it had bo irsvelled
during a mdhon of centuries, should have traversed but, aa it
were, a hair's breadth of the distance. I on suppose a circle
drawn at that star's inconceivable distance around the earth,
and B globe of sand of such stupcndoua dimensions, that ill
circumference should lill up that mighty circde. 1 can inugiDB I
each grain cd that sand a million times less than the smalleit I
animalcule that microscope ever made visible. 1 can imagina *
one of those imperceptible grains detached from that globo at
the expiration of each milUon of centuries, until the whole
immeasurable mass should bo thus diiuolred, grain by grain.
I can tptak at the period that should elapse before tlut glttba
were thus dissolTcd. Nay I can say more. I can speak of ■
^obe thus formed ; and thus lessening, until, grain by grain, it
disappear, then replaced by another of equal dimensions, in
like manner to lessen and at last (o pass away ; and another,
and another, and another, until hundreds should be added to
hundreds, and thousands to thousands, and millions io million*,
in the olupetidous succession. And when I take the sum oC
theM periods 1 Can ask myself if I have obtained a tMitb, •■
thousandth, a millionth part of ETERNITY, and I can uuwrt^.l
'• No, tiol tht tmallttl conceivahk traction 1" 1
• . • . . • I
— But is not this only a mockery of language and of hmnui
reason ? Is it not like seeking to measure the winds willi a MO,
at striving to lake ilia cubical dimension* of ctutas I —
^ cxiSTEHCE or son 25
For myscir except wheo Torced upon Uiess sabjecla, I never
think of them. I iise Isngusge when I can find piDlotTpoB;
and when i approitcli the noKh pole of Hjstery, where the
needle of reason veen all round the compass and no longer
points to any thing, I pnt about the helm of my thoughts, and
iteec hack again into ihe temperale regions of Reality.
If I dream of a pervnding spirit of order and beaaly, filling
intinite space and existing throughout otaroity — if I imbody the
power or poweis of nature, and call up an image of that which
If t please myself in conjuring forth &oni the glowing regions
of fancy such an image aa thifl— it is a* I would dream of any
other poetital personification — of the Spirit of the Winds, nr
the Genius of the Deep — of virtue aa some lair ethereal being,
or of vice as a form of^fury and of darkness. I never introduce
these poetical imaginations into grave discussions ; not because
t can assert that such conceptioi^s are fal^, but only that (for
man) they are utf;.
In talcing thia Etond, I repeat it, it ia not for me to explam
Uie sj9tem of the univerae, or the crestion af things, or the
origin of man, or the eternity or non-elemity of the nniverge,
or any other of the arcana of nature. 1 tell you plainly, 1
pretend not to explain them. If jou do, I shall be glad to hear
your explanation. It u for me to stand and doubt, where I
cannot unriddle. If you can do more, you are wiser than I;
and, in that case, the task of unriddling iB yours. If you on
tell me whether man eternally existed on the earth or not —
whether all sprung form one pair or from a thousand — whether
there was nothing but God in the univarae ten thousand yean
ago — whether there are generations of Gods, or of worlds, a*
well BB generations of ammala and men, ur even whether the
earth itself be not some huge animsJ — whether the earth's
creator may not be a great elfect as well aa a great cause ;* —
nay — for if we enter the region of imagination at all, we may
be as cxciusiTe as we please — whether a t^od might not be sup-
■ Ydut OBBertiod Id Ihe cootmry notwithaluidlDer. I
pjfoedlDg and producing caiue. Ihfl mind of man 1b dd FXCEptloa to tha
rule; UDd if there be (le tho fendEnty of your ar^wneat go«t lo q1«fa|{ih,
HnHlogf tjetwCL-D lltbp human vid divine, whj an exception lb tbe CMa or
ina mind of QodT Vdot ar^fumvnt makeH mui, wbo ia hlmaelf a d^n^pwr,
■Lu 4 detign. Wliera. than, (on yoai own prenufl«^ \i ^h« '^ bA^vu^^.
runtrtdieliun. nonHDic." of (olloHiug up tat Idea, aoi. lupooBS^ k tniMK
ieiifaa thMji man, himwUi In turn, idnigal aodw on, adn^nHlonvi
I
I
iO EXISTBHCX OF GOD.
posed lo create a. universe, to establiBh iU natural la-ws, ta lea.te
it lo il^elf, and then, (if to an immalerial Fsaence t. term
merely homan ma j be applied) to die I — in a, word, it you
determine all tLe piobabilities and possibilities in tlio raagi
unaarlhly iina(rinati>:a— ay ! or eren, satisfactorily to yotm ,
gtiar the solution at the great riddle— yon aie constitutod dit
ferenfly from roe.
With eyes and a IclGscapc, lilie Newton, J am willing to
stndj astronomy, and reahin of the celestial motions. With
ships at my command, and an unexplored hemiapheTe beT
me, I might have ar^ed like Columbus. Bui when I h
neither spiritual eyea to see, nor telescope lo enlarge,
apiritua! ships lo carry me whither I inay solve my doubts and
substBDtiale my theories. 1 reat satisSed without any uneaitU]'
concepliaD or spiiitiul hypotlteais.
SOBEBT D&LE OWEK.
TO EOBEBT DALE OWEN.
New-Voik, Mardi5, 1831.
Si I,
Let Ifaeoriaia aay what they may, still, experience shovs
that it is diBagreeable to believe lome things; and among thcK
things, it ia disBgreeable to tome men to believe in future letri-
bation : — so much so, that they do set tbeii wits to work to
disprove it, as some of them afterwards acknowledge. And the
reason why this doctrine is to them so disagreeable, is, that they
are conscious it will fare ill with themselves, in case it is Ime.
This, sir, is, in my opinion, the troe source of abmnt alt the
■cepticism in existence. 1 say, abniHl ah; for I believe there are
tt/me cases of exception.
The introduction of Socrates an the part of a sceptic, is most
infelicitous. It was the very diflideDce of that philosopher in
his own knowledge that induced him to admit a God. He did
not presume to pieacribe rules for the regulation of the univeret^
and then, because he found that universe differently regulated.
reason for suppoamg it to be so m reality. wtiat 1 unc
■tand," said this great philosopher, " I admire, and am fi
convinced lo be every way worthy of its author; and there!
^F rxisTEKCE OF GOD. '7
I concJuile iritat I understand not to be equally eiceUenl, ana
ihat it would ttppear so, if I understood all its concerns." This
is sound reasoning ; and well would it be, if those who talk bo
much of Socrales, were to act as ralionallj in this respect aa did
lie iiinuelf.
I haia not asserted that lome men een know there is a God ;
but. (hat Bomo men do, and that any man can, know thia. And
iii to txplainmg the naiureof thia knowledge to those ignorant irf
It, one might as well undertake to explain the appearance of
culouis to the blind. It is a matter of experience. But as to
[he uuy by wblcJi this knowledge is oitaautl, 1 would say in the
lanfuaje of scripture, " Seek, and ye shall lind :" — " Do his
will, and thou slultknow."
On the subject o( de^gn I would remark, that this is merely
an act of the mind, devising the accomplishment of an object.
As then it is an act of the mind, it is invisible. It is therefore
mcorroct (u say. that we can lea men de^gn. We can only seu
them exeeuie their designs. Hence, the only tvidauw uf anolber'a
design whirii any individual has, consists In the outward and
visible manifestation thereof. But mere words and actions are
Dot such DLanifeslationa ; for both may be, and sometimes an,
unconscious and iavolnntary, as in the case of abaeal ■imlBd-
ness ; or they may be void of piiipaBe, M ia Hie case of idiocy.
Those \Totds and acGons only are evidences of design which
oianifest a purpose. A watch, for instance ia ta heep tinu:
iimbaljnia^ is forthepreaercatvm ofth^emhabitfd. Bntw^A mani-
festations, that is, manifestations where purpose is apparent, art
proofs of design, or else we hate no proofa that eicn man has
luij. And they are tafaUMe proofs, or none at all. Nor does
the seeing of d man perform a work prove a design, but, as has
been hereloforo ahovm, the work itself is the proof. If it is a
work in ■which purpose is apparent, then it proves a design ;
otberwise, not. Hence, whether "we see a work performed or
tiot, it is of no consequence, ns far as relates to its being a proof
of design. Nor would the mere seeing of the thing made, randei
it more so. Were we to see a man engaged in prizing a stone
Trora the earth, this would be no evidence to us of his design in
no doing. What use he Intends to make of it, we do not per-
ceire- But when he lays that stone, it may be, in a wall or a
building, ila coniuctian with that wall or building shows ua his
design. 'Tis true, that, wero we not to see the man du it, we
should net know it to be the work of that particular individual,
and it would therefore be no evidence to us of design in
Aim. Still, it would be evidence of denjpi itiilf, and conse-
sequenUy of design In some one. Hence, though we have novel
seen any agency, cither human or difine, in the embalming of
mummies, "we have rational grounds for beliel^" that agency
has been concerned therein. But why J Nut because we have
*' Mm" agency thus " fab ;■' not " because we bate ^wn«>«'
triiGed the oonnacUon bom the dempiei do-witto 1^ &«b
but because it
..1.1,.
But the marks by -which we disfinguish hmnaii agent
dlrine, is anothei conBideiatioii. The mere GTldenCB o£<
ia nat proof of hwaan agency. There ia as much npp^aa
purpose in the universe, aa in tlie works of man. Certu)
eye is as evidently for the purpose of seeing with, and I
for that of hearing with, as are speclBcles and ear-trunl
Ibe enabling of the dim-eyed and the deaf to see BJtd hean
the sun is as eiidentiy for the purpose of giiing li^t i
candle. Design, therefore, is as clear in the worlis ofl
■a in lliose of art. How, then, can we distinguish artifidl
natural things ? By the difTerence in their pbyaical appc)
True, " the lenses, and all the nice telescopic machinery!
eye," do not prove that man made that; nay, thoy di^
And wherefore ? Not " because wo never saw or knew i
make an eye," (for we never saw or knew a man end
mammy) but merely because it is a work superior to man
therefore proves a superior workman.
There were aeveral sentences in my opponent's lail
which it may be as well to place alongside of one another, i
purpose of prominently exhibiting their incongruitiee. ]
"Design proves to us man's "We know very wd
agency onhj in as fae aa we is, we have ralianal g
stt or Annul it." for helief, (hat man eff
mummies. Therefore li
deuce to us of buinan a^
"That whitli men call de- " Design proves to ni
lign in the lenses, and all the agency only in u vim.
nice telescopic machinery of act or know it."
the eye never leads us to be-
lieve that men make eyes- I
Why ? Because we never loti '
\iT kaew a man make an eye, ^
and havo no ratjonal groimds "I
fur belief, that a man ever made
In the forc|i;oing examples, are Several contradictious ■)
surdities. First it is asserted, that design proves to iiai
a^ncy only in aa far as we <«e or hune it. That is, m
Jirtt see or know a thing, and then eoavisice uuraelres d
bomething which proves nothing about
placed in contrast with this, it is said, that " we know Tl
ihst ia, we have rational groimda for belief, that maD
iniunmics." Here, our hiowmg a thicg is repreae
UA ralianal belief. This, however, ia neitbei acco
iOD. 29
1 accaplalion of the term Tcnowleage, nor sccordinj ta
&cL Knowledge U mare Uion raliunal belief; it is cotiscioiu-
experience. Let us, howevei, keep iLe olher explsoa-
liew, and see how it chimea with the rest ; n-hicli expli-
Lb, that knowledge is rational belief. Now iead;^"An
tmlnlmed momiD)' is etideace (o us of human agenc;, hocanse
»e li»te rational grounds of belief; that man emhalma mmn-
"' — that is to say, we believe iLst man embalms mummies.
t we believe Ihst man embalms mummies. This is no
lure. We aiB told that we rationally believe thai man
ms mummies. Whyr Because tnummiea are an evi-
deoce that man embalms them. But why? Becauie we ra-
lienaily believe that man embalmB them.— Thus the belief is
made the cause of the evidence, and the evidence the cKuse of
the belief. Thus we believe because we belteve. — Again, we
ue told that we must k» or imaa, oi have rational grounds for
Mitf, in order to believe a thing. But seeing or knowing would
eidnde belief. Not to dwell on this, however, let us recall the
definition of the term inaiB, vhich, just back, was laid up (or
•pedal use. That definition was — ratitmal belief. So, then, we
niiisl have grounds for rational belief, oi have grounds tor ra-
lional belief, in order that we may have grounds for ra-
tional belief. We must believt, or we must heliet>e, in order that
»e may believe. These are the legitimate consequences of my
opponent's various statements and eiplanationa. Nor do I pra-
HiDt dils view of the case for the purpose of ridicule, but that I
mayaet forth its absurdities in the strongest possible light. If
I adTauce absurd propositions, I wish to have them exposed in
the nine manner, thai I may see and abandon ihem.
But he finds it amazingly difficult to believe in a God.
becausehe has not"a material form of flesh and blood, visible
to the w^t, sensible to the touch, with a loc^l habitation," &c.,
&c. He does not once seem to consider, that, in urging this
dinculty, he involves himself therein, as well as others. Fray,
what material form has mind r How tall is thought? How
thick volitiou t How wide recollection ? How long percep-
uon ? How heavy imaginalion ? Or, to speak of (lie energies
ot nature — How latge is magnetism ? Of what colour is at-
tisction r Of what aliape is repulsion ? Where dwells the
dfficient cause of second causes — that unknown, blind, myste-
hooa, oU -pervading energy -i power which sceptica themselves
admit; What "material form of flesh and blood" has IT ?
li it visible ui the sight J lenBibto to the touch ? located in
a habitation? Has it limbs with whitli it moves; momentum
vitb which it acts? Can they lake cognisance of it with their
MSMC 7 Can they see haw it exists ? how it pei'Nades the
univene ? how it operates without material organs ? Has it
body t shape ? colour ? motion 7 Is it not invisible, impal.
I»liie, inaudible, imperceptible, immaleiial ? They see only
Uie *jr«eb of the power; bat those effects are not lli* powM
ib ETCISTENCE OF GOD.
ittelCi They see matter ; but matter ia not tae power. Still,
a power they admit, of a powec they conceive, think, and
apeak — yea, though they cannot eiplain it ; though they cannM
comprehend it ; though for it they have no prototype i *' in i
word, thongh it has not one of the attributes, conditions, quali-
tieB, modifications, oi phases, that constitute what mi^n t*S
entilj/ or exialence." Here they waive all difUculties, and talk
of immateiiality as fluently as tlie veriest believer on the IbM-
sLool. Men, if disposed, may cavii at any thing. They maj,
as ihey have done, deny even their own ejislance. They ini;
laise objections in every case, and doubt Iheit own senscc,
becanaa those objections cannot be obviated. But is Ihii
featoaable? That's ihe question. What though we canRil
explain the divine existence r Neither can sceptics explain lb
universe without one. Our system involves one diificnll};
theira, difficulties, nay, absurdities, without number.
Admit B God, we have at once an adequate cause for even
effect: deny him, and we have efleets innumerable without taj
cause. We have all the reaaJta of omnipotence, omniscience,
omnipresence, and infinite benevolence, without any power, «)>
wisdom, imy presence, any benevolence. To say that B eauu i<
uacatised, is no contradiction; but to eny that effects are un-
inused, u so. Inasmuch as something exists, something mnl
have eternally existed. And be that something what it mi^
whether matter or God, it is not an effect, Seeing its esistenci
being eternal, is uncaused. But whatever has a beginning mlW
have a cause, atid an efficient, adequate cause. Mere power it
adequate to the production of physkel eflects, but sot to tkl
prodaction of atieUigcHt effects. Nor could mere intelligmui
produce effect!. Intelligence and power must therefore cca-
bine, to produce intelligent effects. Those who admit a powo,
do indeed admit a cause, though on inadequate one, for Al
intelligent effects every where observable. Were the univcM
chaos, there would then he reason la admit a power onlj.
But lite admission even of this would be the admission of a G«l
with one attribute; for, after all we hear of the power tlnl
operates in the universe, the laws of nature, ic., &c., it signi-
licB Dothing, without the admission of something besides naivn
itself. Is nature the lava of nature 1 Is nature the pomert gl
■ ■ ■"" ■ ■ ■ ■* ■ Nature— that !«.
the towering summit of the Alps, it ia powerless and iiannlwii
but when it makes (be fearful launch, it spreads irrrnr wl
desolation. Yet even the avalanche is not Ihe power Ih
itself. A mysterious, incomprehensible tomethaig ^
Here then we have Oie sceptic's God. Yes, Ihe «t
B real ezistcDCe, distinct from nature, but yet a
EXISTENCE 01' GCID. 31
luibwlcilgu Biid bvcry tiling dlae but puwer. To tliia ma add
intelligciico, guudncsa, &e. Thia is Cud t T)ii> ihe uncreated,
incompreiieiiBible being in which we believe. And whether,
when the univiuse a taken inio consideralian. it ia ihe mbra
rational to believe in this God or the God of scepticism, judge
thoQ. To me it appears far mare reasonable, to suppose an
intelligent cause for intelligent effects, than an nninlelligeut ddg.
The one oc tlte other we must suppose, if we reason at all.
I do tnost seriously object to one position m the reply to my
Iwt, nz.i that we are to doubt what we can't unriddle. What 1
air; "an atom of earth, who can see but one tmatlapeck of one
fini' of the mi^ly chain of all causes and effects," osauming to
himself the wisdom to waiMle all Ttalilieil (Moat assuredly
he would not be uiidurstuod tu doubt realities ; and therefore Le
can, according to his own rule, unriddle them.) Then, sir, un-
riddle that " mighty chain nf canaes and effects" of which so
small a part can be EOen. Unriddle the sceptic's Energy or
PowEK. Unriddle thyself. Explain the encrpes of nature.
Show us the main-spring of the wlicela of the universe. Tell
us the " vAy and the aherefitre" of gravitation, of magnetism,
of electricity, of cohesion, of atlroctiou, of repulsion. " IjinI
np DOW thy loins like a man ; for 1 will demand of thee, and
answer thou me. Where wast thou when the foundations of
the earth were laid ? Declare, if thou luist understanding.
Who halh laid the meaaurea thereof; if thou knoweal P Where-
upon are (he foundaticms tticrcuf fnalened ? or who kid tliu
comer stone thereof, when the morning stars sang together, and
all the sons of God shouted for joy r Hast thou commanded
the morning since thy Jays, and caused the day-spring to know
hie place l Hast thou entered into the springs of the sea 1 or
hut thuu walked in the search of the depth : Cunst thuu hind
the sweet influences of Pleiades, or loose the bands of Orion ?
Canst thou bring forth Mazzarotii in his season P or canst Ihoii
guide Arctums with his suns i Knowesl thou the ordinances of
heaven ? Canst thou set the dominion thereof in the earth I
Who halh put wisdom in the inward parts P or who hath givaa
aoderalanding to the heart? Gavest thou the goodly wings
onto (he peacocks ? or wiu^ and feathers unto (he ostrich P
Doth the hawk fly hy ihy wisdom, and stretch her wings toward
Ihe south? Doth tiie eagle mount up at thy command, and
make her nest on high 7 Hast thuu an arm like God P or canal
thou thunder with a voice like him ? Shall he that conlendetli
with Ihe Almi^ly inatiuct him ? Ho that ruproveth God, let
But, sir, though we can unriddlu but '■ a speck" of the
universe, that speck we caa unriddle. We are not omniscient,
but we know a little. We have a liltlo reoX knomlaige. And
what we do knnw, wo could no more than know, were we om-
niscioiiL A child knows Ihe alphabet as well as if he uadet-
stood all literature. To oomfidieiid in&tolj iiwii^ ^je, \a \»
r
I
I
33 iscisTEncE ov cod.
infinita onrse.Tes. But tQ believe th&t there it an inHnite baing,
ii no mare difScolt thm foi oue Individunl to believe that thoe
is another Buperloi to hiznseir. Now, though we cannot see Uii
whole universe, we can see the whole of aonie of ila per&a
parta. We can see a whole tree, a whole animal, a whole rau;
which are as evident prooGi of [he omnipoteace and omniacienM
of theii author, aa tho universe would be, could we see it all.
We have eeen that aomething must have been eternal. Thii,
then, obviates all objectlona as lo the eternity of God. But il
eternal, he is uncreated, uncaused. And if uncaused, he liu
no cause, and U therefore not an effect. This then ie the reaa«
why i am satisfied to conceive a God without a maker, althou^
1 can conceive nothing else Co be so. I could indeed cuncort
the universe to be ao, were it an intelligent eiistence ; for that
could I sQD an adequate cauao for its intelligent operatiooi:
that is, 1 could, under such circumstances, so conceive it lobe,
unless 1 knew it to have had a begiiming. But I cannot con-
ceive an; thing to be without a maker that Aos abegianing.
I have aaid, that the design apparent in the unireiae ii n
evidence of a designer ; and I have been told in reply,
appearance of design is evidence of a designer in one case,
evidence thereof in another, imd therefore provei ' ' ■ " '
a designer or maker. How so ? What appearai
snce or design ia there in God ? In his mind, saja the obji
How in his miad i Why, there ia harmony, order, intt"'
there. Yes, but it was not l/uae jualUiea ihemselvea, as
in a beiiff, but the maniftiialions tliereof, as displayed in
organization, &c., of mooter, which I made the proof of
signer. The argument consists in this : that, as mere ma.. _ ,
void of intelligence, it could exhibit no indications thereof saw
in so far as made to exhibit the same by an intelligent beu^
and that, as the universe ii mere matter, and doei uh' " " ~
indications, it must have had an intelligent author.
turdity of which I spalte, lay in making the mind of a
manifestation of mind, and so an evidence of another
True, the human faculty of thinlting has a designer ; bi
way by which wc know this, is not tliat man exhibits ari
that be haa such a faculty, but because that faculty has
ginning. But in his material orgaHeation, he exhibits
evidences of design which mere matter cannot of itself mai.
and which ho himself has no agency in producing. TIuu,
in his organization exhibits the muid of his creator; in bi
tions, bis own ; and in his own, his creator's ; — and that '
sole TemtiA, that it has a beginning, and iherefure has ai
In controTursy, it ia always eontidered allowable,
home upon an opponent any difficulties resulting from
positions. Nor is it for that opponent to leave them n
He is bound to abide by Ibeir consequences, and stand
with them, or make a recantation. It is by no means a
Ihit ttapin^ an tht pivot between (he two sides of a qat
SXI8TENCB OF GOD. 33
•al deciding upon neither, secures an individual from absurd
eoaaeqnenoes. For a man to say, that he neither admits nor
denies that two and one are three, ought not to screen him from
criticism, though he is not so extremely outrageous as the
who should say they do not make three. To apply this
to the case in hand : I contend that there are in the
muTerse all the eyidences of design, and therefore of a designer
— ft God — ^which there possibly could be. For a rational being,
wifli these evidences before him, merely not to deny a God, is
not enoog^ : he is bound to acknowledge him, or to shew posi-
tirely that those evidences do not prove his existence. He is
bound to show that all possible appearances of design do not
prone a design, and of course a designer; and, therefore, that
•11 possible appearances of design can be produced by a cause
noid of design ; and, consequently, that the works of men, mani-
fest as much appearance thereof as they may, do not prove Uiem
to be possessed of the same ; yea, though we were to see them
perform those works: inasmuch as an intelligent cause can
produce appearances of intelligence. And now, sir, obviate
these difficulties, or admit a God. Do not misimderstond me.
Ih requiring the positive admission or denial of a God, I do not
mean that we are to know how the case is. The very question
under discussion is, whether there is reason to believe in a Grod.
It ia therefore unnecessary, so far as this is concerned, to have
"^iritual eyes to see, or telescopes to enlarge, or ships to carry
us whither we can stU^etantiate our theories.'* We are not now
inquiring whether we can do this, but whether there is reason for
the theory itself. And as Newton and Columbus formed theiir the-
ories without literal telescopes and ships, so may we ours without
qniitaal ones.
Origen Bacheleb.
TO ORIGEN BACHELER.
LETTER IV.
March 12, 1831,
Those who have lived only in the atmosphere of the re-
ligious world very commonly conclude, as you do, that the chief
source of scepticism is the fear of a day of judgment ; but a
personal acquaintance with the enlightened portion of the scep-
tical world would speedily convince them that the opinion is
groundless, and that it is the inconsistent mysteries, not the
threatened retributions, of religion, that are the fertile source of
unbelief. This and a thousand other mutual misconceptions
mpport y<
I
34 KXISTENCB OF GOD.
-will Fondnuc, so long aa any honest belief U looked upon as
crime, anil so louf; 113 we are laiight to regard as heathea mt
and publicans tbose wlio conscientiously differ troin lu j
The learned St, Anselmus, • the ingenioua 7Je» Cartel, and (i
our days) a large portion of the respectable Society of Fiitaii
rt your argument of the cxisteQoe of God 6y eip«rieiui«; -^^
more orthodox migtit express it, from an innate idea at
Supreme First Cause. The argument, if it be not cnndudTfl, !
at least unanswerable. When a man says to uie, " I feel Gad,r
I shall nevet deny that he does ; my only reply is, " I do not 6m'
As rcgarda the vmlch-argUTnent, (first started, I beliere, b
CoadiHae, taken up and elaborately illustrated by Paleg, 1
triumphantly insisted on by all natural theolo^ans) I gee li
necessity for adding much to what I have already said. I bar*
admitted to you that we seej around us what has been caJled
a fitngii of thiru/i ; an arrangement of phenomena, which, tr ~
certain extent, raemiUa human design, yet is the work of
buman designer. You push the analogical argument. ^
aay : " This jiJnesi (of the just-foimed eye, for instance, to
previously existing light, of the newly-created ear (o theaoiu
that are to surround it, of the digestiTe viscera of the infimt tt
tha milTt that is in its mother's breast to nourish it, and ' '
sny Dugiit to be, " we Bee men eiKcvte tlL«[r desiaris," is probably. Id pt
iDgicttl fltnctcBfls, correct : but iurely ILe p:iprefiuan in tufHeicnUy cunec
EXISTENCE OF GOD. S-'i
tlumsuid other Uungs) — this amvemeta or hartTUmiout coneateKa
tioti of phenomenaj" you argue, " would, if apparent in the
workH of man, appear to ub a pre-aTrangemmi to effect an mien
tion, and Mould therefore be to Maanindicatioa of humoH puryois
Why not conclude ^t once," yon ask, " that this fitnosa of nu-
taral thin gs U purpose, and baa for its cause a purposer ? Some
apparent purpose proceeds from 'nill, from uitelligent iulenlion,
from tmndi why not oH purpose 7 Since it is so on earth, why
If I could say uAy not, I must be possessed of that very loiow*
ledge the posseiaion of which 1 diGclaim.
" But is not the ajgument," you insist, " in itself conclnsiTe ?"
It can, in the lery uatore of things, be only probabiliit/, let us
make the most of it.
" But may we not reasonably helieye, that oil fitncsB of things,
natuml as artificial, is the work of mind ?"
I demui lo the conclusioiu I deny our right to stretch
analog; from earth to heaven. Here i^Mn tarlh, analogy is all
very well. It ekes out our discoveries, and helps us to much
real knowledge and to some unreal theories. 11 ia a convesieat
and tolerably safe (if even ihllible) guide. Tho order and
Bimilarity of Taiioua phenomena anthorise conclusions, which,
if not mathematicaUy demonstrated, have very satisGictor;
probabilities in their favour. But our right, (or rather our
power) to predicate regarding unperceived things and causes,
ceaaes, when the scene is laid beyond Ihe hemisphere of oux
humau lot. Elsewhere, things may be as on earth, and they
may be very different. Imagination may conceive Ihem similar ;
but analogy can be no guide to the conceit. Comparison can-
not stretch its arch, like the rainbow, from liia lower world in-
to the skies ; or. if it does, its conclusions are like that rain-
bow's colours, if as beautiful also as changeful and evanescent.
White we cling to our mother earth, like the fobled giant of
Libya, we are safe ; but if we suffer the Hercules of auperstitioii
to raise us into the air, our reason is crushed to death in his arms.
When the wings of Fancy bear us lo other worlds, analogy turns
to chance, words to sounds, and judgment to imagination. The
chasm is too wide, and Mina's hridge, with its hundred arcbea,
scarce stretches one little span into the unknown deep. Our
human eyes cannot follow the great chain up into spiritual re-
gions; its links ore lost in infinity; and we have no Jacob's lad-
der (except it be in dream) on vhich to ascend in pursuit of its
1
Some microscopic speck of an insect — a mote on one of the
teeth of one of the minutest wheels of a watch— does indeed sea
lomelAitig, and that something it could do no more than see were
itallwisej it has Mme real tuiowledge, and this it could "dona
more than know," were it a God. Is this a reason why it should
be deemed capable of imagining a watch-maker? It seems to qui
r
I
36 EXISTENCE OF OOD.
I think it iciee, modest, ratiDDul, for ns human specks to let H
great wfLtcli and all speculationa about its secret springB ajid j]_
imkiiovn maker alone. The real knowledge vc Iulvu is twielj
enough to ciat a glimmering blaze over human afi'airs j and we
must needs test its efficacy in lighting up the vast obscojit;
of spiritual hypothesis I We blunder eTcry day and hour in oat
estimate of human motives and our solutions of cartlily pro-
bleme ; yet nothing will salt us but to try our reason in quealions
sboat the atcana of the universe and the designs of &u immatenll
God I
The existence of the realities around mo I perceive ; m:
I underaland. The ultimate oanses of these realities I perceive
not, and regarding them I suspend judgment. When a Job
asks me, in poetical language, "who meted out'lhe carlh and
laid its comer-Btone," I reply, tliat as I "know not the
ordinances of heaven," nor " the dominion thereof on the
earth," he is asking me i^uestions which both he and I tdmll be
puzzled to answer ; and I remind him, as Minutiut Felix did the
heathen ; " Pmajtnsjtie veatrim mm cogital, piias K (feicre Dtoi
ttotu giKJm tokn,"*
Let us, in the name of modesty and common sense, since we
cannot answer Job's questions, cease teasing ourselves about them.
Let OS cease niging each other tu presumptuous decisions
be the;? poBiltve or n^ptive. It is a poor reason for admitting
one mystery, that we cannot explain another. Let us unpre-
tendingly suspend judgment regBTding both. Let us slutly arith-
metic, it we will ; for to donbt that two and one make three, is
imnecesaaty, so long as we can count three : but ere wo study
theology, let us take the trouble to ascertain, whether we can ever
COmpTChend even its numeration table.
If other evidence were wanting in proof how little trustworthy
are men's solutions of theological problems, it might almost suf-
fice to enumerate (he chamelion conceptions that have filled all
hooks of divinity up to the present day.f
But it is not theology alone that undoubtingly assames, in-
stead of modestly pausing on the cunfinea of human rcscarofcea.
Science, too, has learnt to theorize and imagine. Soma votaries
of science have talked as unmeaningly of natural energies, as
* "J^ot one of vtni rejteeti, that wu oueht to tmae yovr God* before J/ou
icoTihip lliem.'" Tetii nai ao AlHcan &«yfT. >vbo jiouriahcd a. d. m.
rieBy compiled. In (be srUeb
OP COD. 37
tma bcliaver did of a. God. Attraclion, repulsion, affinity,
mamenlmn, and bo on, are conTBnient and rational terms wlieil
employed to signify attrHiiift or qualilies of matter. But vhen
we begin to pctBoniTy tliein, to embody Ihem as aeir-eilsleul
powers, and lo picture forth their aeparate, immalerial enb'ty,
we are inrolved in tlio theology of science, nhich is quite u
oliscuie 03 any other.* To «uch theological natunilLEls you
may pnt your qnoBtiona about the siie of magnetism and the
ahape at repulsion i and perhaps they will anawei tiuau. For
myself, be pleased lo recollect, I disclaim all power lo explain
mysteries, theological or acienliflc
When two hotUes are drawn together without physical agency,
we say, ottrofWon it (Ae caiae. We aro very apt to believe onr-
selves exeeedini^y wise in saying so Yet, if we mean by
attractioa any thing mare than a certain regiilar mode of aetiun,
a rule or Ime (that ia, a mifiirm lefoenet) of motion; if we
bcg^n to imagine attraction a fluid, or a gas, or any odiei material
existence, we ore out on the ocean of imagination, and have gircn
the heltn lo fancy.
Now if yoa take all the laws of the aniTerse, that is, ali the
' ■'' " ■■""' " -r -■ apparent in
ne, for aught I know,
may, (like the word aJtraction) be-con»enieiil; but assuredly
the idea is abnndantly hercticuL God, sp defined, means only,
tie BiQsner fn which thiiigi net. It is idle ti> tltge me to explain
this "sceptic's God," when I have told you Bfty times already,
that I have never pretended to unriddle or expound the univeraal
My reasons, then, for " keeping on the pivot" ara short and
simple. 1 ntiiHOI trtut to aaahgy, when, tike the mythotogical
Titans, it would scale Hie empyrean : for I see it, like them, btl
crushed and vauqnished j buried beneath the mountains of
mystery, or whelmed in the great ocean of ignorance. I cannot
trust to haman senses and human judgment in any thing but
earthly re^iearcbee ; and I have, and can obtain, no other Eensea
and no other judgment, the which to employ in spiritual in-
vestigations.
Ate you still dissatisfied 7 Will you not accept ray protesta-
tions of diffidence 1 Do you insist that I should weign in the
scales of my human reason, such as they are, the probabilities of
Iho universe, and the mysteties of its government ? Be it so then,
and if the attempt incur the charge of presumption, I pray you to
beoi in mind at whose door lies the blame.
hsory which ugerts Ehnnieol ifKaiU lo be lo unalionte bodleii whal menial
iffHiiam BS ra buoan heia^. Tbiu Bome Thomu Uoore aamg Uicsa
liutlt« aiUui*tiit* in]f^t write nt a pretty pono, ukd entitle it— nut
re« af the Aaztds." but " Loves of the MinrralB." And, Uj ^a vue.
EXIST£.\CE Of GOS.
A great beior, yon assert, firat created, has ever preserved, ant
ivr ([OYoms, the univerac. That bemg, jou say, is all-poweriiil,
l-wiee, and all-good. Yciu bid me look on this glorious world <^
3, and ask me, if eveiy thing, from a eiicUiig planet down to 4
elendor grassblade, speak not of Such a God.
Does it BO P I walk tbcuugh the woild with aiy eyei and mh
and heait open, and I ask myself, Does n so? I do indeed tea
lome, say even much happineaa ; and if the draught were immiied,.
I might suppose the cup to be from the hand of omuipat^nt good-,
neu. Ijut do I see, do I hear, do I fee], no misery P I may wrap
in3-5elf up, it is true, in tho easy mantle of indifference, or may
look at the world and its doings through tho sunny Claude Lor-
~-me glass of optimism ; I may sit down by my own Qreude, and,
a cheerful moment, almost forget
Eoir tnany feci, thii vn? kittant, death
And aU Ibe »d vuif tj of paia—
Hon many [Ink in the devonrin; Bead.
Or more detfoiniog dame — hon many bleed.
3f Uielt oita Uinbt— how many drink Ihi
SrbantfiLl^ef. or eat the bitter bread
[)f misery — nre fderc'd by wintry wind^
Df cbeerlesi poverty— 4iDur mrmy ah^B
mdcd nuiini. mi
I
Aramid Ihp death-bed of thdr dearrat tVi^ndc.
And point the parttog an^ultli.
■I may cease to remember how Ihe strong oppress Ihe weak,
and the bnital lord it orer the gentle-hearted; how the lion
tears the limbs of the peaceful deer, and the wolf sucks th«
blood of the inoffensive sheep ; how fraud glitters in the palace,'
and honesty droops in the hovel ^ how idleness revels in luujy,'
and labour pices in want. I may blot from my memoi; Iha
ted records of history ; Ihe wars and treacberies that have
drenched the groun earth with blood j the superstitions that
havo clouded the fair skies with the smoke of human hecalonba.
Nay, I may close my eyes even qu the wrong and outrage that
italk, in our own day, through our own republic ; On the fate of
the enslaved African and of the hunted Indian; on the victoiiea
of intemperance, and the triumphs of intrigue.
Fw a passing moment of easy, unsympathising competency,
when no sorrow presses on my own heart and no danger
threatens my own threshold, I may forget even facts so noturioiia
these ; and may thoughtlessly rejoice, that all is well and
^^P EKtaTEHCE OF GOD. 39
wJMl; and happily ordered. But is human miBcry Ihe lees real,
becauee it fal^ not at every moment in onr eyes Bud oa oui
hearls ? Can we resist the canTiction, that suffering, that pain,
that miser;, that CTils of ever; form and colour, alraund through
out the earth f —
— You task my human reason to grapple, ai it may, with the
subject ; and you require that I should reply to the quealtoc,
whether such a world bear not the speaking impresH of ineflahlo
goodness and omnipotent power. Needs it that I anever, NO t
I may conceiTB (for what frightful demon will not fane; con-
jure up!) a creating God all-powerful, and delibtratelyidlbng evil
and buffering ; or (and Ibis M my conception when 1 picture bim
forth at all) 1 may imagine him beneyolent, and <ff limited povnr.
Omnipotent and beneiolent he cannot be. Omnipotence coiM,
and bpuevolcnce umibU, have pieTented eTil.
This dilemma is as old aa Ihc days of Epicurus, and as Itnotly
as it ia old. If there be an avenue of escape for 1^ onbodoi
apologist of deily, I have ycl to learn what it la.
Must I be lold that we cannot know thW evil ii evil, or Hint
vice and misery are not blessinge in disguise? In Ibe name of
common sense, what can we know, then ? Not know it r not
know, when the limbs are stretched on the rack, that torture is
an eiil 7 not know, when the infant is dashed on the stones, or
when gentle woman is butchered in. cold btood, that t^e
butcher; ia a crime 7 not know wbelher malice and jealousj,
whether the iron hand of deapotiam and Ihe brutal passions of
igaorance, are blessings or cones 7 Do we know that the sun.
Iwam is wann, and the anow-drifl cold t Not more cleoriy, not
more poeitiveiy, than we see. than we feel, than we know, that
vice is no blesaing, and misery no good. Theolo^ may say
they are : luituie speaks lender than theology. The a^hiet
may tread down the dlatinctionB between good and evil, and
sppeal even from the bar of human perception : our fe-lings
will build up again Ihe great wall of partition, and our hearts
deny the right oC appeal. Crime it evU; to be lamented, to be
avoided, to be extirpated, if it can be: misery u evil; to be
shunned, to be shaken from na, to be warded off, by every possiblo
effort, from all onr fellow creatures.
—But why reaaon Ihe matter r Will the boldest enfhuaiaat
net upon bis doubia 7 Will he attempt to spread abroad among
hie brethren these same disguised blessing ? Or, if reason and
liberty at last extend their peaceful dominion over the earth, will
he indeed ait down in sorrow, and lament that the mysteriaus
BDUTcea of good are fast disappearing from among mankind 7
And who are they who would persuade us to such scrupulous
scepticism, in despite of our own eyea and hearts? Wbo are
they who wonld have us unbelievers, eren in the broadest day-
light of reaaon, and in the very noontide of actual pereeptioa?
TTie same who arc willing to trust that verj leaatitv ani ftiiftft.
r
40 ExisTEKCE OP aoD.
identical peroeplioUH, aa guides in a pilgrimage to oilier worlds
audpflola during a voyage of discovery iu search of omnipolencel
But agoin, if our Beiises be nut guanmlee lo us tliat evil if eiS,
yiho shall assure us that good u good ? By -what right (If rGB-
Bon'a magnetic needle is lo be set aside) — by what ri^t shall we
aMcrt, Ihat plcasuiea and virtues aro not mere gilded curses ? Uiat
our gentlest impulses are not given ua only to be outraged ? our
noblest passions only to be eeaied and chilled 1 our highest talents
only lo be abused and porFerted 1 our ftirest hopes only to end in
disappointment ? If (he history of genius and the fate of virtue
are to be leceived in proof, ihe melancholy conceit would not
wnnt for specious argument jn its favour.
But suiticient of this. Wo are blind and ignorant enough — the
maery of this world be the proofl — bat if we are eonseieue of our
own existence, we are conscious also, that light is notdaikness,
and that evil is not good.
Robert Dalb Owen.
TO ROBERT DAXE OWEN
New-York, March 19. 1831.
Sin,
I repeat what I have already said, that >ome men wish I
disbelieve in a God, because they fear it would tare poorly wil
themselves, in case there should be one. The proof of th
assertion eoueists in the fact, that some who renounce sceplidai
declare it lo have been so with themselves.
By an experimental knowledge of God, I do not mean ■
t'njwfc idea o( bira, but that knowledge which is produced by tl
operation of the Holy Spirit in the work of regeneration, whil
in scripture is thus described ; " The wind bloweth where
iialeth, and thou hearest the sound thereof, but canst T'' '
whence it cometh, and whilher it goclh : so is every one .
bcin of (he spirit." Now, thai some do thus know Qod ]
exjarienoe, wo have not only the testimony of scripture, but
linlig, eipcrimentat witnesses In prove. Here then is proof
God's existence of the strongest kind. Nor is it in tha le)
invalidated by the assertioii of others, that they themsell
experience nothing of this nature. This only proves th ' *
do not, and not that otheri do not. As (o the quaker, ot
Hickaite, idea of a God, if nothing more is lo be understoi
therebjr than (he light within merely, (o the exclusion of a O
EXIBTEKCE OF Gor, 4]
widumt, it IB ceiLher more nor lesa than atheism. To ksavi this
Hicl^te Gud, is therefore to know no God at all.
Mj commi^ts on the sentcuces which in my last I placed in
juiUpoaition, vers no " quibbles," but Ikir conoluaioas. 1 have
uuly to request the readei attentively to le-exSimine them.
I ■would aak, sir, the meaning of the following sentence : — " If
we mean by attraction anv iMng more than a certoin regnlar
mode of action, a rule oi law (that is, a nnifonn sequence) of
motioB, — we are out on the ocean of ima^nation, and hiTe
p*ca Ihe helm to &ncy." What! is attraction the mode of
action ? 1 have fieeo accnalomed to consider it its caiae. Bat
if attiacHion ia the mode of action, pray what is Ihe cnufs of
■ctioQ ? — or has action indeed no cause I It would be a strange
sight lo see B aiatuH walk ! Bat why, if no power or cause ii
requisite to its motion ?
Again. If men are to doubt what they can't unriddle, I should
Bappose it high time for my opponent lo doubt "the universal
laws," after having "filty times" told me that he pretends not
lo unriddle or eipoiind tlifm.
It seem9 to be conceded, that there is in natural things an
(gypearance of design. And prey tell me what more than this
there is in artifldal things. Surely we do not see design it-
•elf in any case. When we see a man perform a work, we
merely see llio agent by which that work is performed ; but wo
do Dot see hia mind or desip, any more than wo ttee mind when
wa behold the aun, the clou^, and the earth, operating in the
production of food. What then, tn reaton'i name I ask, renders
appaaroHee nf design an evidence thereof in the one case, and
not in the other ? The seemg of a roan perform a work, is not
Ihe pmof of deaign itteify but only that the design ia in him.
Were he to perform a work which ahould have no appearance
oT deaign, Ihe seeing of him perform that work would be no
evidence of design in him. Whence it follows, that design
mmt first be apparent in a work, in order to the proof of design
in the workman, and consequently, that the nidence of deiign
t(M/< exists in the work. Now if tt exists in the work, it matters
not whether we see tlie workman or notj the appeai-anee of
dedgn is atill there, which appearanco ia the evidence, and the
only evidence. This evidence does not indeed show us leiat
man's design it is, but it shows us that there is daign, and
therefore, that it is tho design of tome one. Now the works of
Mlnie hkve this appearance : this is admitted. They have
Iheretoro all the evidence of design which any thing has.
CoBsequendy, design is praved in their case, if in any case
whatever. If we can£ot prove it here, we can prove it no
-when; filr, if appearance of design is not infaUible proof
tbereoT, it can never be absolute proof in any case. If an un-
inlelligeiit cause or energy can produce appearances of design,
th^ an iiluit (who it just suck an energy) can produce those
appearances. And If an idiot can do ihvB, ~" '
I
I
42 XXINTENCE OF GOD.
Uiat ai^ imin is not an idiot. I defy uiy ddc to ,
existence of mlelli^nce in any case whateier, iuiIgbs appearanet
of intelligence is infaltUiU proaf. But if it is infallible pnuS.
then il pruiea design in natural aa well as artiRcial thing!
Could we see God himself incarnate, applying literal hands b
the wheeU of nature, thereby causing all the operalions ani
leiulls which now occur lliroughout the Taat uuiverae, thi
would only prove to us that the being who causes these thing,
had become vinible, not that he is Inlelligimt; for the proof tit
Us intelligence irould consist in the a/yiearanca of inteUigener
in hid leor&a- Nor would Ihis t^tpearance he proof, unleaa it II
oertain, that wherever it exists, there intclligencs is concemad
Thus we see that the sceptic's lejeclion of the evidenco of thi
divine existence, as furnished by the appearance of dcsi^ inr.
nature, not only preveuta the proof of design in all other exulii^
cases, but would prorent us from proTing Cod an intelligent bein^
could we actually see him — -yea, see him causing the operatiotiv
of nature — and even see him creating a universe! This isi
aceplicism followed out to its legiliniate tenninalion. Norii ""■
overdone. The cose is OS clear as the rule of proportion
mathematics, and may be thus briefly slated and wrought:—
appearance of design is not a tare evideuce thereof^ design Cl
not be proved in any case, if it w a sure evidence, then it L _
piDOf in all cases, tf there is no God, appearance of design iai
produced by an unintelligent causBj for nature ' '''~
appearance. If an unintelligent cause can produce tl
without intelligence can produce il. And if such a
produce it, we have no means for dUtinguishing a ma
bom a fool.
Inasmuch as it is conceded, that there are appearances ofl
design in nature, it is not necessary to the argument to provo:
this. Nevertheless, that this proposition may not only b«j
admitted, but realized in all its overwhelming profusion of
evidence, il may be useful to dwell for a few momeiits on thi
It is scarcely necessary to designate instances in the works ot '
nature, in which Iheie ia an appearance of purpose ;
thing has this appearance. I will howerer menlii
Fitdt. The adaptation of the covering of animals to the olimatar
in which ihey live. Northern animals have thicker and warmoe
coats of fur or hair than southern ones. And here it should te
lemaikcd, that man, the only creature capable of clothiiig binH
•elf. ia the only one that ia not clothed by nature. SingolM
diMrimiuatioa and care indeed, for non-intelligence 1 •
Second. The adaptation of animals to the elements in wlud|
lliay live— fish to the water, other animals to the ur. WonUi
not an unintelligent energy or power, (for a potctr all mn
acknowledge.) bo as likely to form the organs of a lish for ait
for water f
EXISTENCE OF GOD. 48
Tlurd. Tlio necessity vhich man haa for BustensncG, &c., and
the supply of tlist necossiQ' by nature. Here lei it be noted
bnrtnainr fliinga mn3l act in imisoa, to prnduce the necessary
nadt. The eaith must nouiisb the seed, the ami must warm it,
Ae lain maet moisten it, and man must have the atieligtli to
caltlTale it, — and l2ie organs to eat it, and the stomach to digest
it, inil the blood vessels to uirculate it, and so on. Is it credible,
fltlt all these things ^ould happen without design }
' Ponith. The ;>r8-adaptation of the infant to the state of things
iUo irtiicb it enters at birth. The eye is exactly suited to the
N^t, the ear to sound, the nose to smell, the palate to taste, the
acagt to the air, &c., &c., &c. How is it possible Co see no
ie^pi in (his jird-adaptalion, so cturioits, so eompUcated, and in
•p many puticnlars P
Fifth. The milk of animals, so suitable for the nourishment
rf their young ; provided just in season ; prorided without con-
triiance on llie pan of the parent ; — and sought for without
innmction or experience on the part of its oSspring l-^and all by
cduuico ML
Sixth. The different sexes. In this case, as in the rest, there
it perfect adaptation, -which displays evident design. And there
ia more. What. I ask, is there in nature, to cause a difference
is the sexes r Why are not all, either males or females? — or
lalher a compound i This case, then, I consider not only an
tfidcace tif design, but likewise an evidence of the special an4
volilimt of the creator. And here I would notice the
of divine providence, in securing the propagation
race, by connecting such pleasures with sexual
I not only to be an indacenieut thereto, but so
inducement, as to overbalaaoe the pangs of partuii-
BOD, and the countless cares and responubilitica devoliing on
Seventh. The destitntioD of horns on the calf, and of teeth in
(he mckliiig. All other parts are perfect at the very first ; but
were calves and sucklings to have teeth and horns, what sore
aanoyonces would these appendages prove to their dams aud
dunee ! How is it, that all die necessarv parts of the young are
Ihna perfect at the first, and their annoying parts unformed till
anmmHtances render them no annoyance— unformed at the
time they are not needed, and produced when they are, for
defence and mastication P Who can fail of discerning intelU-
gence here p
Ei^th. The teats of animals. These bear a general prepor-
tion to the number of young which they are wont to have at a
lime. Those that have few young have few of these appur-
tenances ; those that have many, many. Were those animals to
make preparations themselves in this reapect, how could things
be more appropriate ?
Ninth. The pea and the bean. The nea-vino, unable to
stand erect of itself, has tendrils with which to cling to a sup.
I
44 EX-ISTEHCR OF GOD.
porter; but the bean-stalk, self-auBtained, lias nolliing of llw
kind.
Tenlli. The pumpkin, TMs does not grow on the oajc, to fail
on tlie tender head of the wiseacre who reposea in its shade,
reatoniag that it should grow thece rather than where it does,
because, forsooth, the oak would be able to sualnin it. And
vere be to undertake to set the other works of praTidence to
tights which he now cansideis wrong, 'tis a chance if he would
not get many a thump upon his pale, era he should get Hit
universe airanged to his mind, ^d if, before completing hit
undertaking, ho should not find it the easier of the two to
arrange his niind to tlie uniTsrse, it would be because tehat
little brains he bat would get thumped out of his cranium al>
together I
Eleventh. The great energies of nature. To supposs the
existence of povtsrt as the cause of the opcrationa of nature —
powers destitute of life, and, at the same lime, Hclf-moring, and
acting upon matter without the intervention of extrinsic ageacj
— is just 09 irrational as to suppose such a power in a machine,
and is a gross absurdity, and a self-contradictiou. But to sup-
pose that ^ese lifaleaB energies, even if possessed of such quafi-
ties, could, void of intelhgcnce, produce lucA effects as are pro-
duced in the universe, requires credulity capable of believing
any thing.
Twcinh. Tho whole universe, whether censidered in its eU<
menlary or its organized state. From the simple gas to the
tender plant, and onward up to the sturdy oak — Irom the leait
insect up (o man, there is skill the moat eoosumnuite, design
the most clear. What substance, nselesa as it may bo wl ~
uncompounded with other substances, does not manifest d"
in its affinity to those substances, by a union wilh which .. ,
rendered useful P What plant, what shrub, what tree, has ng
organization and arrangement the most perfect imaginable
What insect so minute that contains not, within its almost im
visible exterior, adjustment of part to port in the moat exal
order throughout all ita coniphcated system, inftnilely
in|: the most ingeuious productions of art; and the mos
|aiate adaptation of all those parts 1o its peculiar i
exislpnce? Rising in the scale of sensitive being, let ua cc
sider the beast of the forest, in whose case, without microsco]
aid, we have the subject more accessible. Is he a beaat
prey? Has Ihe God of nature given him an instinctive thi
tot blood ? Behold then bis sharp-sighted organs of vision ',.
descrying his victim afar, bis agile Umbs for pursuit, his currf
and pointed claws for seizing and tearing bis prey, his sh'-*
edged teeth for cutting through its flesh, bis firm Jaws for
ping, crushing, and devouring it, and his intestines for digem
taw flesh I But is he a graminivorous animal i Does ho aiJi
list on gtui and herb 7 Behold then his clumaey limbs and U
clawleas hoofs, his blunt teeth and his herb -digesting stomack
;n
f^&fecl is (ho
30D. 45
, s Iho correspondenca between one part nnd unothei
> cxuctJy adapted are all the parU to the same geneial
olijtrcts — so vonderful is the harmony, and bo delinite and in-
Taiiable the purpose, obtaining thronghout the whole— that it ia
necesaarf to Bee but a footstep, or erea a bone, to be able to
decide the nature and construction of the animal that imprinted
that fooutep, oT that possessed that bone! Ascending still
bighei in the scale, ire come at last to man — man, the highest,
nobleat workmanship of God on earth, the lord of this sphere
terrene, for whoae behoof all znundane things exist. In com'
moa with all other animals, he has that perfect adaptation of
part to pari, and of All the ports to general objects, which
demonebate consummate wisdom in the cause which thus
adapted them. His eyes are so placed as to look the same way
in which his feet aro placed to walk, and hia hands to toil.
His icet correspond with each other, being both placed to walk
in the laroe direction, and with their corresponding sides towards
one another, without which he would hobble, aten if he could
walk at all. The mouth is placed in tha fora part of the head,
by which it enx receive food and drink bam the hands. But
the hands themsplves — who can but admire their wonderful
Dtility ? To what purpose are they not adapted f Man, who
has many ends to accomplish, in common with the boast of the
field — who has hunger to alleviate, thirst to slake, &c„ &c., the
same as the former, has likewise other and higher ends, for the
attainiaent of which he is peculiarly qualillcd, by means of
haixli. Adapted by bis constitution to inhabit all climes, he
baa hands lo adapt his clothing to the same, whether torrid,
(emperale, or frigid. Possessed of the knowledge of the utility
of ihe soil, he has bands lo cultivate it. Located far distant
oftliraes from the running stream, these hands enable him to
disembowel the earth, and there find an abundant supply of the
sll-necessary fluid. Endued with rational ideas, pen in /land,
he can transmit them to hia fellow far away, or to generations
mibom. Heir and lord of earth and ocean, bis hands enable
him lo possess and control the same; without which, notwith-
standing all his reason, he could do neither, but would bavo to
crouch beneath the snperior strength of Ihe brute, and fly for
dieller to crags inaccessible to his beastly sovereign. But useful
after all as are these appendEigei, how very like the paws of
beasts in this respect would they become, were man devoid of
reason. Thus we see that the Only creature that has the reason
lo manage the world, has the physical organization to do it.
Ko heatl with man's reason could do this ; and no man with the
mere instinct of a brute could do it. Hew matvelloua then this
itdaplation ! Yea, how wondrous the adaptation of erer; thing 1
And how astonishing that any man, with all these things in view,
can for one moment forbear to admit a God! Let him try a
duBKx experiiaent. Let him lake the letters of the alphabet,
and throw them about promiscuously ; and then see how long
46 EXISTESCX OF GOD.
ere tliey Tcmld move of Iheii own accord, and arrange iheaii
selves into words and sen(pncc«. Yea, lie maj avail tumselfili
Ihe whole benefit of Ms scheme ; hi; may have Ihe advantage d
an. energy or power as a momentum, to set tliem in motioa
He may put these letteia into a box aoSlciently large foF tiv
purpose, and then shake them us long aa may seem him goodj
and when in. this way they shall liave become intelligible 1'^
guage, I will admit that he will have some reason for doubl
a God. May, more. If this should seem too much like an
dal mind, he may take some Utile animal, all constructed at
hands, and dismember its limbe, and dissect its body; and IL
within some vessel let him throw its various parts at randod
and, seizing that vessel, shake it most lustily, till bone * '
come to bone, joint to joint, and the liltle creature bo res
to its original form. But if thia could not be accomplished by
mete power, without wisdom to direct, how could the ori^iw
adjustment i>ccur by chance ? Nay, how coidd those Very pub
themselves be formed for adjustment one to another ; Hath«-
maticians tell us wondrous things in relatioti to these 1
baiard concerns. And they demonstrate their statements
what will not lie — figures, 'flieir rule is this: that, as
thing admits of but one position, as, for example, a, so
things a and b, are capable of two positions, as ab, ba. Bi
a third be added, instead of their being susceptible of only
addilional posiliou, or three in all, they are capable of
For eiample, abc, acb, bac, bea, cab, cba. Add another lettel^
d, and the four are capable of twentj-four positions, or voriK-
tioDB, thus ; abed, acbd, adhc, adcb, acdb, abdc, bacd, bcad^
bdac, bdca, bcda, bade, cabd, chad, cdab, dbac, cbda, codbt
dabc, dbac, dcab, dirba, dbca, dacb. Thus, sir, we might go on.
Merely adding another letter, e, and so making JItn instead of
four, would increase Ibe number of variations ^Di-fuld. Ttivr
would then amount to one hundred and twenty, A single add£-
tioual letter, /, making jii in all, woold increase this last son
of one hundred and twenty, flix-fold, and would acOordiDsly
raise it to the amount of seven hundred and twenty. Ada ft
letcnth letter, g, and the iost-named sum would be incieaaei
»oofn-fold, and thereby be raised to the number of five tl
and forty. Atl eighth letler. A, would inereaso said five than-
sand and forty, eiglil-lo\i, thus raising it to the sum of forty
Ibousand, three hundred and twenty. A ninth letter, i, wonfl
increase the latter sum nine-roid, and so on to the enil of til
alphabet; wlien we should have the astonishing result, t
with only the twenty-sis letters thereof, the diflerent chongci
variations which can be made with them, or the different p
lions in which 'they can be placed, amount to the immen»»
number of six hundred and twenty thousand, four hundred and
OF GOD. 47
and tixty diDUsand! ', I Hciir« il follows, thnt, were iJie lelleri
of Che alphflljel lo be thrown pronuBouously into it Tcsacl. lo be
sfterwaids shaken into order, by mere hap, lieir chance of
Aeing arranged, not In say into words and Bentenres, but in-
to tbeir alphabetical ommgements, would bo only m 1 to
620,448,401,733,239,439,360,000. Al! this, sir, in the cnse of
aal\- rwenly-aii letters! Take now the human frame, with its
innumerable bones, tendons, nerves, muacles, veias, arteries,
dut:ls, glunda, cartilages, &c., &c., &c., and, haiing disaected
ihe Hune, throw those puts into one promiacuouB moffi; and
how long, I ff'V , would it be, ere chance would put them all
Inlo their appropriate plncM, and form a perfect man ? In this
calculation, we are likewise to take into the account the chancea
nf their being placed bottom upwards, or mde'iiays, or wrong-
tide out, notwithstanding they might merely Rnd Uieir appro-
pitata placca- This would increase the chances ai^inst a well-
Stmied Byslem to on amount beyond all calcnlnlion or concep-
tiou. In Ihe esse of the alphabet, the chances for the letters to
UI bottom Dp, or aslant, are nut included. And when wo
Kdect that the blind goddesa would huvo to contend ngainst
Midi feufol odds in tho case of a single individual, how long
■M we to suppose it would be, ere from old chaos she could
■ ' "' ' mighty uniTeree, with all its myriads apon myriads
BB, into the glorioua order and beauly in wliicli it now
Ha can't believe that two li
vilhiHit deragn; and yet h
credibiiiticB t
I might swell the list to a, vast extent. I might bring into
view the verdure of Ike earth, as being the most agreeable of
ill colouia to -the eye; the general diffusion of the indispena-
»hlE« and neccsaariea of life, such as air, light, water, food,
clothing, fuel, fto., wMIe less necessm ihinga, such as wines,
spiccB, gold, silver, &c., are less disused; — al^o, Iho iit£nile
variety in things — in men, for instance — by which we can dia-
tingojsh one &am anotlier, &c., &c,, &c. But I forbear. If
the cases adduced do not prove design, what cuii prove it ?
How could design be more apparent than in these instances?
And is it reosooahlo to conclude that, where there are al! possi-
ble appearances of desigiL, still no design is there, or even that il
is probable there is none 7
I have said that there is as much evidence of purpose in the
worki of nalnre, as in those of art. I now say that there is
more, uyfnitely more. Nay, ahoold the wheels of Nature stop
Uieir revolutions, and her energies be palsied, and Ufe and
motion cease^ — even then would she eihibit incomparably greater
evidence of design, in her mere consliuelion and adaptation,
than do the works of art. Shall we llien be told, that when
r
46
EXISTENCE OP (i
Bio is in full Dperation, and daily producing millions u.
iions of nseful, of intelligent, of murellous effecla, she !
munifesla no marks of intelliE;eDce ? In natu
see all the worlis of art infinitely exceeded, t
were, IhoEe works Belf-moved, and performing ttieii apeiatio
without eilemal agency. To use a faint compariaon, w
placing itself within the reach of the picker, tlie carde, tl
apinning-fraaie, and ihe loom, and turning out in rolls of cIo(
Such yirtually, nay, far more wonderful, is the universe. NM
a thonsandth put wi unreasonablo would it be, to beliere a n
factory of this destription, were one to eiist, to be a ch a n i^
believe Ihia same universe so. Soonsr cot)ldj|
I
suppose Nature herself possessed of inteUigence, than admit d
ideii that there is rd inlclligenee concerned in her orgauizatic ,
and operations. There must be a mind within or without bet,,y
or else we have no data by wMcli to diatinguish mind. Them
must be a mind, or all the restdts of mind are produced -withottt
any. There must be a mind, or chaos produces order, blind
power perfect effects, and nun-intelligence the most admirabiB
CDiregpondence and bannony imaginable. Sceptics pride them-
selves much in their reason. They can't believe, they say, b«*
cause it ig nnreasonable. WTiat is unreasonable! to believe hi
B mind where thcro ia every appearance thereof that can be tA
Is it more reasonable, then, to believe that every appt
of mind is produced nilbout any mind at all } Sceptics
last men in all Ibis wide world to pretend to reason. They doni
against infinite odds; they believe without evidence, sgainBtoil
dence, against demonstration — and then talk of reason !
But now cornea the sceptic with his all-potent, all 10^
saphism, "We cannot stretch analogy from earth lo hesTea;'
and lol reason, logic, demonstration, and the whole metapl]^
sical mass of arguments stning together with so much laboiu(
are instantly swept away like a very cobweb ! But what, aft "
all, a the meaning of this mighty oracle ? How does it apply --^
the case in handP " We carmol ttfelth tmaloffy Jram rarth h
beaven." Who wishes thns to Bfxetdi it? We ask n - "
" predicate regarding unpercelved things ;" we call his
to things on earth, to the works of nature every where surround-
ing him, and ask him if the appearances of mind indicated b|i
these, do not fiirnish reasons for believing, that mind is Ihennil
concerned. In this, we do no morn than does the sceptic hint,
self, in reasoning on (ho appearances of mind in artificial thingli'
The cause of those appearances, (the hnman mind,) is equally
percDivedinhiacaBe.asisonrsinoura. Or if we consider hisuj
Ulliffeni cause of tho operalioiu of nature, (his blind power,) we
see not wherein he has the least advantage in iMb respect. He caa
soe his power no more than we can see our intelligence. He
(ee appearances of power; we, appearances of intelligence.
dtMs not locale his powei in the heavens, but makes it all ,
^E^ EXISTENCB OF GOD. 4r
Tadiag; tre do the Bame in the case of our inlelligecl rasvc
We oak not that anj ana ahauld ascend to heaven in queat cf
God, "seeing he is not fat from every one of ns ; for in him ■»•
Uve, more, and hnve out being, oa certain also of i/our oioii paett
haTe said." And all the parade and display of tropes and
ligutea on this point in the last lettei of my opponent, Ihougli
a *ery pretty spacimcn of style, was nothing more. We do no
more Blielch analogy ftom earth to heaven, thaa does the scep-
tic. The only difference between us ia, that he believes the
appeuances of intalligenoo in natnre to be produced by an unin-
telligent cause; nhereas, we believe those appearances to be
produced by on intelligent one. And which belief, I would nak, ia
ihetDoreiatioaBlr Tisvainto think of evading the foiceof this —
demonstration I would teim it — by talking of mitroseopio specka
in walchea, and of human specks in the watch univeiaaU We
see more than a mere Momelhing ; we see a something exhibiting
appearances of design ; and design is in its nature the same,
whether in God or man. We have then a right to conclude, nay,
by the rales of reason we ought to conclude, that thete it desga
whererer there are appearances thereof. No more absurd would
il be, to "suspend judgment" in relation to design, in artificial
than in natural things. Appearance of design, and this alone,
is manifest in both cases. We can indeed oniimes see the
agent bj vhich artilicia] appoarancea of design are produced,
bnt never do we see the cause, which is the design ilself. And
«B loo em see many of the agents which produce similar ap-
pwaQces in natural things. We see, for instance, the earth, the
nin, and the sun, combining in the production of food. " So
ht," then, " «B can unriddle all Ihii," as well as the ol/ier, " and
H&i We"£niM, not "believe." And when God, not "aJoi,"
ukl us vlio meted the earlh, and laid its comer stone, let us
bM absurdly doubt that any one did these things ; but let us
thereby, in view of our own insignificauco, be rendered so traig
" modest" and mindliil of " common sense," as not to suppose
oiuaelTes, ("human specks" as we are, and seeing only "a
lomtthing,") to be the greatest beings in ttie universe, and so
icise withal as to decide that mfinile wiidom, goodness, and power,
could make a better world of^this. Just as ridiculous is such a
decision on our part, as would be a similar decision on that of
ihe " microscopic apeek" parched on the tooth of the walch-
wheel, in relation to the toateh ami ilt maker. Why, sir, such
decision is any thing but "diffidence ;" any thing liut "assert-
lag leu" than 1 do ; any thing but " letting the great watch and
iis ntakei alone." A fine conclusion, indeed, for a being who
has mch a mere "glimmer" of knowledge as to be able to see
A101HH affaire but obaonrely, and to "blunder every day and
hour in bis estimate of human motives, and hia solution of
earthly problems !" Is this neilbci asserting nor denying a
God? Is this the "modest" pretence of "knowing notlung
absut iir' Is this keej>ing on the pivot belweeu i^uAim. ask
}
I
no EXISTENCE OF GOD.
■IheiBm, deciding in relattan to neither i No I 'Tn denial Iba
most positivu. "i'ia atheism the most rank. 'Tis aasumptioii df
knowledge onmiBuient. 'Tis more. 'Tis nut onlv ditMieiMji
in a God, but pretending (o know there ie none, tor, mark the
assertion : " Omnipotent and benevalenC be caonoC be. Omni'
potence eou/d, and beneTolence tcould, have prevented evU."
That is to say, there is not an omnipotent and a bene'olenl
being at the helm of the nniverae, and therefore no God ; Tor a
being destitute of these qualities is not an infinite being, and
consequently not a God. Nor would any in Ibis enlightened
age (or a moment think of adopting a medium course, between
an infinite God, and no God at all. I say then, that the asser-
tion under consideralion amounts to the moat full and absolute
denial of a God which language con frame. And tax more
rational ia snch a denial, than for one to bo for ever vacillating
on the pivot, abaurdl; supposing, that, in a case like that of the
universe, where the difierence is so immense in reality, as that
wisdom the moat consummate, or no wisdom at all, is concerned,
there are equal reasons for believing either way ( or else thought-
lessly doubting both, and declining to reason on the subject,
when the one side of the question or the other mutl be true. I
say, that of all irrationalities, this one of (he jti'vof is the greatest;
and I am therefore highly gratified to see my opponent begin-
ning to abondan it, and to make iiac of his reasoning faculties;
for, if men will reason, there ia some prospect of dislodging them
from their untenable positions; otherwise, their case is mdeed
hopeless.
Yet not so very sceptical ia friend Owen, after all; for, no
tooncr does he begin to reason, than he admits a God t Ihou^
to be sure, a finite one. Behold, reader, and tee if he does not
admit such a God. Here are his own words. " Do you inust
that 1 should weigh in the icales of my human reamti, such as
they are. the probabilities of the universe, and the mysteries of
its government I Be it ao then, — I do examine, I lesi, 1 Jadge.
You may argue that there is analogy enough" [between the
works of nature and Ihose of art, to prove a natural desigiii '
" Excuse me. To me there ia not enough — for any thing mc
than Miggxitilion." [And what is this but luppoiing there il
God ?] " You appear to perceive the Bimilarity itronglg. I ■
not BO perceive it." [He perceives it leeak^ of course, a:
therefore ptrctivtt it, to say the least.] " This is my concei ' '
-when I picture forth the deity at all :" [that is, when he li
and reojoBj on the subject;] "that he is benevolent, a
limited power.— Plato thought, that mailer was a'
and evil nature, and thai God did as well wilh it
Plato's hypothesis ia tenable, for he abandons the attribul>«|
omuipolence." [Tenable positions must be admitted, and then
fore my opponent, according to his own concession, must : ~
Plato's finite God.] "I can imagine Plato's deity;
/ cannot," [Wliy this dis^ctiou, MiAiisa liiMe Ss -
GOD. 51
g Plftto'g deity I] " I can anppoae a God of limited
, dain^ ai weU us he could, and produciiip; the mixed
ess and miseij we see ; but I cannot even nfppote a be-
•olent deity a&h lo produce perfection, and producing onlj
meli B world Bs tlus." [Why Bo, unless there ia reaion lo sup-
pi»e the rormec, and not the latter ? But if there u reason to
suppose this, will not mj' opponent, a prnfeeaed diaciple of
reaaon, continue to suppose so, Lnstead of flying back to the pivot,
and supposing nothing ? WhywiWthe man so disregard reaaont]
The result of the foregoing aualyBation is, that, when Mr.
Owen will not raaoit on the Euhject, he " knows nothing about
it," and belicTes no way ; but when he Kill reason, he admits a
limited God. Here then is something dt'llnile at last. We wiU
see, by and by, vrhelhei it cannot bo shown, that there is not
onW a Ctid, but that he ia infinite.
On the subject of the existence of evil, we have no dispute.
Let those defend optimiam who hold it: suffice it for me to
defend what I hold myself. 1 admit the existence of evil, and
likewise thai evil is not good. I admit, that, if all the positive
good which does actually exist, were to eidst without the evil,
the universe would be a better one than it is. But to be quali'
lied to taj whether this could be the state of things or not, it
must be obvious that we must be omniscient. In saying that
God is omnipotcat, 1 mean just what common sense would on-
derstand me to mean ; whjui k not thai he can do what would
involve contradictions, like causing; a thing to be and not to be
it the same time ; nor that he can do any thing which in the
lature of things is impossible, like moving matter b^ persuasion,
>ir mind by physical force; but I mean simply, that he can with
his phyaical power do any thing lo which physical power ia
applicable. But it does not hence fallow, tJiat he can wisely
ezert that power lo its utmost in all cases. He andd antiihilala
us all ; but he does not see fit to do it. In every case, ths
exertion of his power is regulated by his infinite wisdom. Ha
does not, like us, look at Itiinga in the abstract, deciding this
tiling, that, and the other, to be inadmissible, merely because, in
lAemaelvet caiaidartd, they would be so ; but be looks through
ail IhingB, and beholds their relation to, and their bearing upon,
ime another, atid decides what is for the best on the wuoi^.
.Such views of things is it necessary to take, in order to the wise
management of a universe. Such views we connottake. Hence,
nutbingis more evident, than that we are utterly incompetent to
pronounce any part of a universe managed by a being able to
take those views, an evidence of a lack of wisdom, goodness, or
power. Nay, it is to be Buppoeed, that, if produced by infinite
wisdom, it would in some respects appear defective to us finite
beibgs, who see so amalta part of the vast whole. To the child,
certain acts of the parent appear mysteriaus, and even absurd ;
but having other evidence that tbe parent is wiser than itnU, \J.
eubmiCs its own wisdom to Uie superior wisdom of 'i^'SiieiA.,Uk&
r
Sz BX13TENCB OF GOD.
" Wl»t 11 cbe'i unriddle, 1
How much more aliiHild ve, mcie nothings compared with ii
linitir, confide in his auperior wisdom ! Enough \s there in nature,
in which wisdoni, goodness, and powei ore manifest, to leach ui
that Iheie it a 'xiite, a good, and a powerful being, far supenof
to ourselves. Whence it becomes us like children lo conclude,
that though toe cannot now see the propriety of all hia ways, yet
that, were we as wise as he, we could see this. In the languags
of Socrates, heretofore quoted, we should say, "What I uitder-
Elaud I admire, and am fully convinced to be every way worthy
of its anthor; and therefore I conclude what I understand not
to be equally excellent, and that it would appear s .
stood all its concerns." Thus, this very appearance of defect in
the universe, so far from being an objection to the infinity of the
divine attributes, is an evideuce in its favour.
In my neit, I intend to treat more largely on this subject, and
also la present such addilioaa! evidences of the divine existence,
aa may be derived &om various olhti "
TO ORIGEN BACHELER.
March 20. 1831.
Tbe stories that are usually (old about sceptics and philoso-
phers " renouncing scepticism" and dying repentnnl, ate enlitlH
to about as much credit (I desire to say it without offence} at
Dr. Cotton Mather's tialem Witchcraft.
As to yonr dilhculty about my deiinilioa of attraction : if we
■uppose a tendtncy lo approach immediately preceding the :
tion of two attracted bodies, and if we call that tendency att
lion, we may say, attraction is ths cmue of motion. But i
not the less true, that wu know nothing about atlraction except
at txhOnttd in modem ; or, in otter words, except as a uniform
tetfuenct (or as a tendency to a v/nifotm tequestce) of motion.
Vour argument regarding design, though difiusely illnstrated,
lies in a nutshell. Here is tho whole of it : First. " Adaptation
in matter is the im^ proof of mind in man. Second. Baanm
human adaptation proceeds from mind, aii that loeembles hnmu i
adaptation must. I'hird. Therefbrtt what appears adapttHl u
what man has not adapted, an inlelligeut Uod has." Lot
Bxamino these propositions in order.
First No : It is not the only proof. The first great proof of
■" ■ " every man, woman, ot child, is bis or her aenaatum. WB
XXISTKHCE OF GOD. 53
/bl {miseWca to be intelligent. We /eel that we can and da odspt,
cuntrive, design. We see our uwn diisigiie. We see the deugns
of oiler beinge like ouraolves. Retiaaniug analogically, we sup-
pose in them siniilar feelings, similar mind to our own. Yon
may " defy ma" (in Pyrrhonian fashion) " to prove the eiist-
ence of intelligence" in man. In one sense I cannot prone il,
except to myself and in myself. In the uune senEo, I cannot
prone that matter eiisls at all. Thongh I see it. hear it, feel it,
yel thai may ba laid to proTe only the existence of my lemattont.
But all this ia quibbling — ia nonsense- When I see and hear a
nnlch, I kruno* (whatever Pyirho may Say,) that it exists.
When I Bee and hear a watch-maker filing and adjusting the
watch-wheels, 1 know (whalerer Origen Bachelor may say,) that
lie has intelligence, and is exerting it. Philology may quibble
at the plain eipression, "I sea him design," but common sense
will not. To me, who am a man, (and consequently myself a
designer,) this seeing ii proof — most satisfactory proof, tool — of
mind, even tlough the watch-maker's brain baa an opaque akuU
Follow out, then, (he whole proof ot the eiijtencB of human
inlelligence, ^us : We feel intelligence within us. This is proof
of our ovnt minds. We eiert it. We design. We see our de-
signs. We see other similar phenomena. But observe I this is
not all. tTe ne other betngi, ailh limbi, keadt, bodies, reietrUiImg
ours, executing Uei« limilar phenomena. We then become con-
vinced, (so forcible is the analogy,) that in executing these de-
signs, others feel as we do ; in other words, that they, as well
OS ouiBelvea, ara what we call intelligent. This (and nothing
else or less than this, ) is tha proof to ns of mind in oOien.
Second. In what men call nafuml design, part of tha ualog;
holds and part does not. We see phenomena something like
our deaigna, and there the analegy ceaiei. We see no being,
either like us or not like us, causing iJie phenomena, and in
whom we might suppose feelings lite ours; in oihar words,
mind or intelligence. The shop of the great watch-maker we
cannot approach.
Yon may IcU na, if you will, that it would do no good if we
could approach it. Yoa may say, that could wc "see a great
being incamsle applying literal bMida to the wheels of the imi-
veise." this would be no additional proof of the existence of a
great designer. Nobody will beliere you. You will not — par-
don my plain dealing— believe yoorseif. You know — every one
knows and feels — what an electrical effect such a bodily revela-
tion would produce — how weak faith would be changed to sight,
vague belief to certainly, drooping hopo to assurance. And all
this ahall be no additional proof! Verily, such an argument
needa not refutation, any more than would an assertion that
we can see as clearly by starligbt as at noonday.
• Tbii Is, iflnow be a verb fit for m«n lo iim aX. aVL
i
St KXISTENCE OF GOD.
Thus, i^e bat, great, overahelming W^f f^' oMv/nt ui of Au-
tnon inlelligence u totally deficient in the caie of daii/. There is
no injlmte being in oui image, or not in oui image, of viioin we
can tiLke cognizance. His work (or what men presume to call
GO,) la indeed before us ; his workshop (youi simile of the fac-
tory to the contraij notwithstanding,) is shut up — is unsp-
ptoachablB.
Now, you may argue, that there ia analog; enough without ap-
proaching it. Excuse me. To mt there is not enough—for any
thing more than mere idle suppodlion. To you there may be. Yoa
appear to perceive the similarity strongly. Verywell. I donotaa
perceive it The clenchbg link, for me, is waoting— the obaei-
valion of a designer. At the bottom of natural phenomena thoe
maybe a something that shall bearieaemblance to man's mind,
and might theiefore be called inteUigenet ; or, as the ancient
aloica phrased it, anirna mvndi :* and yet, bul a vague and laint
resemblance after all '. The mind of man always exists io con-
nection with matter ; the mind of the univeise is to bo supposed
unconnected with it. The miiLd of man it- finite and fallible;
the mind of the uniieiae is to be suppoecd miinite and infallible.
The mind of man is bom, strengthens in youth, and sinks to
second childishness in old age ; the mind of the universe is to be
supposed unborn, unchanging, tmdecaying. Yet the existence ol
the mind of man is to prove the eiistence of a mind of the Uni-
verse ! The analogy between the two is to latiify ua thai
natural effects have a, similar (yet a most dusimilar I) cause to
artificial ones !
It does not satisfy me. I must have far more of presumptive
evidence than this, before / venture to make assertions, posiliva
01 negative, legaiding a mind of the universe.
TMrd. Therefore, when I perceive apparent adaptation, and
hnow that the mind of man has not been concerned therein, I
abstain from all assertions that an immaterial God has. I ai
sume the modest — ayl the modesty consiEtent, common-seni .
station of tbe pivot : that ia, I pretend to no knowledge which I
have not. In delault of evidence to warrant assertion, I
fend Judgment.
You may call this rational diffidence by the came of presump-
lion, if you please ; and it will not be the firat time that a virto*
has been christened a vice, or a man Bsked how he dared to doubt
what others saw lit to bebcvc.
Yoni ingenious and aptly illustrated argument, numbered
twelve, is superfluous. 1 have already admitted (who that il
not blind can deny?) that there exists throughout nature, "ft
fitness, a convenient Or harmonious concatenation of pbeaomena,
which, if apparent to us in the works of man, would appear t»
us a pre-arrange ment to effect an intention."+ I have mysdf
' the most striking illualratioQ that occurred to ta ' ~
Soul of tl« world. 4 \nin]IiwthV<UK.
EXISTENCE OF GOI>. HTl
a of the human frame.* Your prtmiiet, Ihen, were
fidlj, UDreservedly admitted by me. I demurred to your ron-
ah n am, and have diBtinctty given my reasons foi so demurring.
We would do well, however, when we are tenipUd to puah
Hoh illuBtrationa aa these into luiijualilied aptimismjvBnd indis-
aiminBlely to wonder at every thing around ua as a marvel of
gDOdness and wiadom— ^we would do well, I Bay, when seduced
inio such blind admirationf to toko hepd leat we imitate the Ea-
gacity of the clerical commenlalor, who, with the ulraoal gravity,
"praiseB divine goodness for always making the largest rivers
flow by the most populouH towns t"
Let those who advocate ihe doctrine of cAiaue reply to your
aiilhmotical argumenL 1 am not among the number.
1 wifih you would have the goodness to make up your mind,
once for all, whether we human apecka are to re.ison touching
Ihe government of the universe or not. Are we, or are we not,
lo predicate regarding omnipotence — to Elretdi analogy from
earth to heaven t Are we to speak of divine intentions as of
buman intentiona, of divine justice and benevolence and wisdom
and mercy and love, as of these qualities in man 1 If we are,
let us use our reason freely. If we are not ; if justice on earth
be not justice in heaven ; if man's mercy and goodni^ss resemble
not God's; if we may not judge, in heaven as on earth, powers
by regoits, intentions by deeds, and virtues by their fruits ; then,
in common sense's name, let us close our books of theoli^ at
once, and sura up onr spiritual creed in three short words ; " We
This ia my creed, and you are dissatisfied. You say : " Ex-
amine, lesl, judge." Very well. I do examine, I test, Ijudge;
and I remind ynu before I begin, (what you seem greatly in-
clined to forget,) tfiat all my sins of presumption lie at your
At your request, then, I " speak as a man," aa St. Paul
would aay. 1 ask my human reason (not having any other,)
wliether an all-powerful and Bll-beaevolent being can produce
evil, misery, suffering. My human reason says: "You hod
better ask me some more practical questions."^" No, no," I
reply, " Origen Bacheler wants an anawer."— " He insists upon
il j"^-" Yea." — '* The answer ia short. Omnipolmee could, bene,
roleace loould katie prtvenled eviL" — As soon as, in reply to youi
urgent inquiries, I transmit to you this, my reason's answer, you
turn round upon me: "Ahl so you preiume to decide in this
matter I Is it not obvious, that, lo be able to decide, we most
De omniacient ?"
But (with permission,) you knew very well, I presume,
aefdre you quealioned me, that my reason was not omniscient.
And if nolhmg 5Nf omaiacience may argue such points, it vai
to; tueless, methinks, to bring them on the carpet. And (hen.
1
56 EXISTENCE OF GOD.
too, if (lie negative be pipsnmptuoua, whnt shall we say of tbs
poaitiTe ? Origen Bfichelcr's ruaaon assures him, (hnt ontfup?-
tence ciAiid not make a viorld withoat evil, Where did he leun
Ihis? la he omniscient?
For consistency's sake, I pray you, let us do one thing oi
another. Let us not Srat urge reasoQ to apeak, and then re-
fuae her a, hearing ; first tell her she mtut decide, and tlien cij
itnt ahout her arrogantly preauming on a decituon. Neitker let
those who would not have ua become crilica of deity, aet them<
aelvea up as his apologists.
We know, as well as we know oui own existence, that
man could do whatever be willed, and if that man were purely,
iinmiiedly benevolent, he would not — could not, produce (o any
sentient -thing one moment of suflering. To euppoae Mm to
produce one such moment, is to suppose him to will it. To
suppose him to will it, is to suppose Mm malevolent. There ig
no escape, if woids have any meaning at all. The same argu-
ment appliea atrictly.inall iis/oroe, to God, ifreaion ii tokavi
any tAing tehateeer to wy oimrt a God. A being is no/ all.
powerful, who wishes to prevent misery and cajutot : a being is
nof benevolent, who can prevent evil and will not. To deny
this, is la make the words aU-poieerfiil and benevoltnt mei«
empty sounds; or else, to declare, that reason has nothing to '~
wiUi theology.
You disdajm ^timiam. You buTe odI; gne alteniBtiTF,
then ; and that is, to deny either that God ia all-powerful or
tliat be is bencvolcat. If the production of evil be not (as the
optimist says it ia) /or the bett, then your God does that which
ia not for the besL Could he help it or could he not J IT ha
could and would not, what becomes of hia benevolence ? If be
would and could not, what of his power ?
No, sir. The optimist's ground, weak and untenable as i
is fer, far stronger than youra. Once admit, that "witboot
evil the univerae would be a belter one than it now is;" and
there ia no human eacape from the conclusion, that a creator of
tlie universe was deficient either in the will or the power to
make it better.
How do you attempt (o get out of iMs dilemma ? By telling
us, that omnipoience " cannot do any thing that would tSTOlve >
contradictions, such aa causing a thing to be and not (o be it.
the same time.'' Well, sir. what of that ! There ia no qnea* '
tion here about a world happy and miserable nt once, what
contradiction is there involved in the simple suppasilion of t
happy univeraa t What incongruity, in imagining the mero
absence of evil ? None, air, whatever. If our reason mif
speak at all, she lells ua this. Just knowledge, and its conse^
quenC, happiness, are good, desirable, possible. Just knowledgs^
and happinesa do not exist but to a limited, imperfect extenL
Ask you the proof ! Seek it within oiiraelvca ? Do wa not feel'
— iho dullest among ua— that we are not, in foeliiigs, in kno"-
OP G
57
ledge, or in Bituation, what »e ought to be, or ■what w
have been ? Do we not feel — the best and wiaaat amu
tlwl Ihexc are springs of Tirtue within ua that have eeldom been
touched ? generous aspirings that liare Goaicely been called
into action J eapabilideg of impiovetnent that have hardlj' been
awakened? capabilities of enjoyment that have been checked,
or, it may be, turned to founlaius of bifternesB? And do we
aol knoui that tliis is not for the best? Do we Dot feel, more
Miongly than words can cipresa it, how iar, far short tliia
luffering world falla of the paradise of beauty and happineea
which it might— whicli it a&ould be I ay I which, some day or
other in the progress of improTement, it kUI be, even to murtal,
GUlible, imperfect man? And if we, frail and short. si ghted !
(an so Tividlj realiio by anticipation all this, what might not
Jmniacience nave conceiTed, aztd oumipotence have effeoted !
What a banquet of brilliancy and blisa m^ht not infinite ^od.
Den have ipread for ub here ! And hov concIuEive, how over,
powering, bow utterly irresiatible the proof, that viands sur-
charged with the poison of ignorance, and gobleta drugged to
the brim with bitterness, were never prepared for us by an all-
good and all-powerful father !
Plata thought that God and matter were co-eternal ; that
matter was of a refractory and evil nature, and that God was
ubliged to take it aa he found it, and do as well as he could
vilh sucli material. Now, sir, Plain's hypotheais is tenable,
fur he abandons the attribute of omnipotence ; yours is untenable,
in yon insist on retaining it.
'Hie Unitarian is an Atheist in Calvin's God, the Uuiversalist
in the Unitarian's, tlie Mussulman in both; and I. sir, am an
AtheiM in youra. I can imagine Plato's deity ; Joutb I cannot,
I can suppose a God of limited powers doing aa well as he
utuld, and producing the mixed happinesa and misery wo see :
but I cannot even auj^Hiie a benevolent deity ailt to product
per/tetion, and producing only such a world as thia. If a God
be the creator of all things, and therefore of evil also, the onli/
dde&ce of hia goodness is to say, he could not help it.
I -wonld not have you believe (for it is not the case) that I
am either cynically or captiously inclined. If I lament much,
I hope more; if the world is imperfect, it is improving; if
ignorance transforms and degrades it, ignorance is gradually
disappearing; if I think meanly of man's condition, I think
nobly of ma capabihties; if there have been many prolific
causes of human tnieery, they are, with few exceptions, rather
inddental, and such as just knowledge can remove, than
■btoIotJely oecesaaiy and incurable. But if ell human misery
oeiiedforeverlo-morrow, 'twould not be the lesa true, or theless
iKneotable, that it has eiieled for ages. Millions of ycaia of
bliss cannot blot out the reality of one moment of wrelchcdnesa.
Miseqt has been and is, whatever may be hereanei ', and t^
is, snpplies evidence sijfficiaol., "iftVii**
isent ha:
58 EXISTENCB OF GOD.
exists no power bot/i Mo and -wiUing to preveol ils eiijl-
1 will btely admit to you, lliat there is mach of boautj ind
filnesa, jcsl and of happiai^se, even now in the woild; bat
what I obje<;t to is the astienioti that there is perfectiuD (here.
Ths eye is indeed a nice macliine, but how easily put ont of
order 1 The ear is aptly lilted to receive sounde, but liow often
afflicted with deafiieas ! The sun warma, but it scorches alao.
The rain refreshes, but sometimes floods the country. Tim
arrangements for parturition are curiously in^niaus; but hoT
tedious the process, and how dangerous and painful its terraini-
tion! The inHmCa lungs are well adapted to the atmospheric
air, but their first inspiralioti appears to be drawn with di>-
comfort, and (he lirst cry it utters seems a cry of suffering. It
instinctively seelcs its mother's breast, but the iirat milk she
affords is often afforded with acute pain. That milk nourisbei;
but if the mother sicken, the suckling too is a suHeter. Our
affections are prulifii: sources of enjoyment; but death turns
pleasure to grief; and love to desolation-
Yet these and all similar imperfections in the ecoDomy of
nature's arrangements are more trifles not worth enumerating,
compared to those lo wUch man's errors and ignorance subject
him i and if I advert to them now, it is not because I regard
them as serious impediments to human happiness afler man /m
Itamrd tme Ki*dom, but only because you insist upon my reid-
ing " rEBFKoriON !" stamped upon all things. Nor will I even
deny, that it admits at least of un ingenious argument, whether
each one of these natural sources of pain, might not. under
favoursble circumstances, bring to man, oj ke happens lo ba cok-
ttituted, almost as much of good as of evil.
But if an omnipotent Gud brought into being this world — if in
him we " live and move and have our being," he created not
the earth only, but its inhabitants also. He formed miD'a
character, with all its ignorance aad its vices. He made it too
weak to resist temptation, and placed temptation in i\a way :
he decreed that it should be ignorant and unhappy until tan^
by experience, and he permitted it to acquire that eipericBce
only slowly and gradually. We may indeed remind ourselves,
how beautuiil and harmonious nature's arrangements would be,
if that perverse creature, man. did not, by his folly, brinj
conlusion out of order, and discord out of harmony. Bnt we
must ever bear in mind, that this same perverse creature, with
fats folly, is as much the creator's work, as any portion of the
nature he so mars and abuses.
What avails it, then, that
Is not man's the master spirit that e
prden poison or sweets ? A nd shall we <
judging the perfection of the world? 1.
EXISTENCE OF ROD. fy»
Aie one thing needful to man's bappmess ? and if hia crealur
permit tliat character lo Iwcome seitlah, treucherous, designing,
uollinte, how vainly baa he adapted eUI the lest of nature to
mmmi human happiness } What avails it that a deity give ni
■weet affections, if they be checked by coldneM, or seared by
lidicale T what, that he spread before ns ntth a liberal hand al!
that maj satisfy our wimls and giatify our senses, if the rery
rift become an apple of discord, a cause of private contention
if public war, of pride and of slavishneBS, of envy and of
Ihey but foster weariness and discontent ? Is bape a blessing,
if it lead to disappointment ? or genius a good, if its posse.ssor be
wretched ? What, too, are earth's lovelieat acenes, if UhCTty and
peace pervade them not? Of what value are hght and beauty
wLIhout, if within there be deformity and darkness ^ How
■hall it vivantBge us, that a thousand gills and blessings are
irtDted, if the last, best ptt be wanting — just knowledge ?
lod if the blessng of blessings be withheld — happiness-bringing
Ydt so it is ; and no theological sophistry con deny, that the
•me hand that gives the one withholds the other.
Needa it to repeat reason's inevitable conclusion, that an ail-
ruting deity— the author of misery and vice— miut be deficient
Mther in gDOdoesa or in power ?
RoBsat Dale Owen.
TO ROBERT DALE OWEN.
^^■^In Mying Ihal some who renounce Bcepticism, declare
\ jmiuui to their reuunciation, they tciiKed to be sceptics, 1
VI allucion lo the dying renunciations of infidels, but lo ca:
inBdel conveisian. such as are frequently occurring, like tl
Kew-York, April2, IBiil.
_ editor of " Priestcraft Eiposed," for eiample. I s
hx^erer, from conceding, that the accounts of the dying renun-
[iiliona of infidels arc incorrect.
With regard 1« my opponent's explanation of attraction as
'ing a mode of action, upon which I commented in my last,
1 Ticrceive he has changed his position, and now explains it lo be
""■- is no hiJtter than the other. It is
Then- must ho somclhing lo indtici
; and lie dMl
ter, and thU*
iee 01 feel I
W BXISTKNCK OP [
thia tendency. And lliii, not (he tendency itself, is atCractiil
Water has a tendency to evaporate, and vapour to condenie ;
who would think of attributing their evaporation and condei
tiou to this tendency f
I did intend to gay no more on Uie mibjeet of design; h
the liist letter of my opponent requirea a few words O
point — and hut a few.
Adaptation is the only proof of mind, ConBcionsneaa
proof; it is knowledge. A man knows that h- "-'
signs, as well as he knows that matter c
poailively know both. He sees and feels
fore knows (hat thai eiists. But he docs
miTid of anolher; and therefore the casoa of mind and n
are not parallel. When we Bee a watch, we k:
exists ; but when we see a walchmakor engaged u
watch, we do not know, noi is it proved even to ouitdl
that be is exercising intelligence, uueBa oppearancB of
f^nce is proof thereof. For, although be produces app
similar to those which we know to be the resnlt ol
gence in oiuselves, yet if similar appearances in nal
be produced by an unintelligent cause, why not in this
Why not one unintelligent cause produce appearances of in
ligence, as woli as another ? And what matters it whether
sec the cause or not ? We know there mwl be B cuiae,
acei-iij/ It makes us no more Ihan know it ; it is onlv seeing I
cause, and not lis mind. For aught we know, the being we
hold " with hands, head, and body like ours," may be an idil
unless appearance of intelligence is an unfailing proof thei ■"
This position, I am conGdeal, can never, never be shaken.
I do not admit that we cannot approach the workshop of I
deity. Creation is that workshop, in which his operations r
continually going on. thougb he is himself invisible. And w.
he visible, this would be do proof of his intelligence; for t
proof of intelligence cousists, not in the visibility of a b '
but in the appearance of intelligence which he manifests; w
appearance is proof, whether ihe being be visible or noL '
thinks of doubting design in artificial works, though the desi
be not visible P
I object to the assertion, that the mind of man always exie
conaeclion with matter. / believe it exists separate Irani m
after death.
It will be seen, that my oppoaent has "fully and i
servedly" admitted my premise, (hat, were the appeaianGes
deaigii whioh arc now cibibited in the works of nature, to j
exhibited in the works of art, they would be evidence to at
design. Why (hen arc they not evidence of design n "
because the cause is invisible ; for we very often u .
works without seeing their cause, and yet think th&t design '<ll
concerned in their couEtruction. Why then not belteie ,
j__.._ .-jj ,^^^,^l tliiugs, without seeiiis (fteir cauao ? li t
SXIBTENCB OF GOD.
fc of a saw or a, hammer, as exhibiled in utiiicul
to turn the scale! — a maik too which is Hitogethec un-
id J Shall that which is occasioned by no deei)^ at all,
haign in the one caae, while all possible eemblaiice of
SoM Bdt prove it in the other ; But suppose we cumoC
fain that tltere a a nUurol designer ; (though this 1 do
lit, ao fkr OS regarda moral cvrtainty ;) stiE 1 would ask,
'not more reaaonable to believe now that theie is CTCiy
lace of design, than to disbelieve in one. ur eren than to
i judgment on the subject. And it will be tecollected,
e very question under discnssion is, whether there is
lo btUme in a God. And why suspend judgment in this
The appearances are not of a doub^ul character, Bcem-
aj like design, and partly not. This ought lo be their
"~ 'n order to a sugpension of judgmen' " ' *
iWhiam of my opponent respecting the flowing of rivers
PUOIM towns, can hardly take with the most superficial.
i nan may adapt bis works to the stale of things around
Is dooa not argue, that the adaptaliun of his men frame
lUtGof things, (in which adaptation Imhas no conwrn,}
oof of a natural designer. But even in the case of the Icca-
cities and towns near rivers, design is apparent, though
delHgn. Equally apparent ia design in natural adaptation,
pponeot must not espect lo escape the malhematical
§ pnunled in my last, by shouldering it upon the
!If the adaplatioit and adjustmeut which obtain ihcough-
RoiTeiae, cannot happen without an intelligent cause,
, boond positively to admit such a cause. His farbaar-
bre to make this admiaion, is eaying that there is no
«f admitting a God for all these things, and, eonac-
JMt they can all happen without one. Let him then
t^KBT so — and therefore dispose of my mathematical
■a he can.
laa^ I conceded to the sceptic, for the sake of argu.
: «dnntage of momentum, to enable him to make his
It aa chance anangementa, and thereby to avail him-
IB whole beneflt of his scheme, which includes tao-
{ will DOW dispute his right even to this, and put
il defence of the same, i deny tliat matter has in
maintain that it can only act when
T is alike in ihls respect ; and even
|l. of heaven have no more a principle of action in tha
re composed, than have the very rocks.
Qve, but il is because they arc made to
of oiher bodies. It (lie 5\iuu;\a'iftiac
I
their conraea round the Bon, it ia because thejr ire msde thus to
do by the influenco of thit body upon them ; which bodj ia m
void of an inhoient priDcipIe of iiiotion es sie thoee other bodies
and muat obviously lie motionless itaclf, were there not a being
dielinct from itself to cause it to moTe. The case may bg
illuatrated by a, machine. One wheel moves by being made hj
another to move, and that by another, and bo on to the mun
epria^, which is iUelf aa void of a sclf-moving principle as any
part of the machine whatever, and would remain motionlet^ ]
were it not for the inlerposilion of man— a being containing
mich a principle. Were motion an uiherent property of matter,
BO far would it be &om an impossibility to conatmct a machine
of perpetual motion, that there could not be one constructed
without it. " How is it possible," asks Plato, speaking uf the
earth, " for bo prodigious a mass to be carried reiuid fur eo long
a time by any natural cause ? For (his reason, I assert God to
be llie cause, and that it is impossible it should be otherwise."
" Every thing that is moved," says Arialolle, " must of necesailj
be moved by some other thing ; and that thing must be movei^
Either by another or not by another thing. If it be moved by that
which is moved by another, we must of necessity come to some prima
mover (hat is not moved by another. For it is impossible that
what moves, and is moved bv another, shall proceed adrnJoutttiH.''
Let us now resume the subject of the existence of evil.
It will be recollected, that I have eipresaly disclumed
oplimism, and that I have admitted the eiistence of real evil —
evil which ia positively not a good. I believe indeed, aa the
Bible asserts, that every thing shall operate for the good of good
men. but not for that of bad men. I do nol believe, liiat ibelt
will work fur the good of the thief, drunkenness lor the good of
Ihe drunkard, murder for the good of the murderer. JUa
would irtdetd be derogatory, both to the wisdom and the holinew
of God, making him the nulhfier of his own laws, and &e
minister of sin. And it is a Gtriking mark of his wisdom, and
of his regard to hotineas, that he hat connected misery with
sin, and that optimism ia not true ; so that the very objec-
tion, that misery of this kind exists, is an argument in om
favour. I have likewise admitted, that, if all the podliva
good which does actually eiiat, could be in eiislence wilhonl
tho evil, QiB univerBe would be a better one than it now iij
but I have not admitted, as I perceive is attributed to m^
that the universe would be better without IJiii evil, tm-
lea the present good could exist without it And that tUl-
could or conld nol be the case, requires omi ' '
We can indeed decide in some cases, but
art cases in which we can be certain, that the existing pioli,
could not exist without its consequent evil. Had pain nerMj
ciiMed, the good of exemption trum paincould not have been (ul^
realised. Had sin never existed, the holiness of God could nM
lare been displayed, aa il now JD. in Ihe manifest a I ion ofhii
EXISTESCB OFGOD. 63
■pprobttiDiv tlieieof, and his meicy could not hare been iliBplayed
a ill forgivenEHs. It ntedEi not be caid, that omnipaleace could
OMe these effects by other raeana than these. Omnipotence him-
ftlf, M I hnie already itated, cannot perform things imposaiblH in
lieir nature. He cannot accomplialt contradictions, "
H'lt produce effecta, without the application ot adequi
He cannot forpve sin, unless oin eiiats to be foigiven. Anu
u to hia moral ability, he cannot do my thing wrong, any
Oung unwise. Were he to do thus, he would not be a gotd
(T a wise being; and therefore, u a good and a wise being,
he cannot do a inong or an unwise deed. Nor does this
derogMe from hia omnipotence. The term omnipotence in-
volvea dia idea of no such power in God. All (liat is meant
by it ii, that he has the physical power to do any thing to which
phrncil power is applicable. How that power should be exerdaed
infimie iniiom alone can decide : and therefore, ^nita wisdom
should not presume to pronounce any of its eieruisea unwise.
[ wotild indeed have a man use reason; and lAtre/arc would
I hare him not thus premuue.
Thai there is an intelligenl cause at l^e helm of the universe,
is ai absurd to doubt, as to believe that appearance of intelli-
gence can be produced by non -intelligence. Were there no
appearance of intelligence, it would be reasonable to doubt the
mitence of intelligence ; and now that there m appearance
thereof, it is, by parity of reasoning, just as rational to conclude
Ihat there a intelligence. Indeed, it is admittfid, that if we are
U exercise reaien on the subject, the citncluBJon will be, that
there is an intelligent cause, though a ilnite one, unable to pre-
rent the evil that exists. This point then is conceded : that
there is reaion to beliere in the existencE of an mtelligent Gnd.
But this concession being made, it is then contended, that ks
cannot be inlinile. " Omnipotent mul benevolenl," says mj
opponent, "he cannot bO' Omnipotence rou/^, and benevoleiue
would, have prevented evil." Let us see how this is.
Genuine benevolence, so far from shrinking nC the permisaioi
of evil, would absolutely cause it to be pcodufed, if on the
whole its existence vere for the best. It would be a wont of
benetolence to decline so lo do, as, for example, in the case of
the parent who, out of false tenderness, forbiiarB to administer
■be necessary discipline to a child, or in that of rulers who for-
bcsr to enforce the necessary laws. That God is benevolently
iitgOUa&, may be gathered from the innumcrablo and gratuitous
tolcen* of his goodness every where displayed. Now, a being
oaafaring giatailoas happiness, cannot be considered morally
oniable <^ inflicting unnecessary evil. Hence, the evil that does
cnat ii not to be attributed to malevolence in the Deity. Nor
il It itnflratabte to want of power. Most assuredly, the beina
(hitiriill hi* thunders shnkcs the empyrean, and heaves up old
oneaa with the blast of his noBli'As, and rends &om b\ii^« te
' '. ntre tie eirrlasting hills, cuii palsy the arm lii'h ^oiaci ■mftl
n
1 1
I
H BXIBTESCE OF flOD.
the imrtmnent of df^ath, urcnuih liie insect pTepared la gtre fli.
envetioiiied etiog. How pueriie tnen tbe Idea, Uiat God bu notl
the phytieat powei to prevent evil 1 And Low impious the id
that h^ forbearing to pieieut it is to be attributed (u
benevolence 1 The only rational conclusion which ia ,. ,
is, that he does, in view of all things, see best not to preient jC-B
But tliis is by no means admitting, that he has made us "UT^
■"Feak to resist temptatioa."
Thus, without omniacicnce, do I by demonstration s
the result, not Ihat the universe is as good as it could be u con-
tradictions could exist, and if oil the present good could exist
without the evil ; but thut it is aa good as it is possible for it b)
be 1 u good Bs a being intinitely powerful, good, utd wise cut
naice it ; and better than it could be on any other system. Ub>
derstand me. I do not say that Lhe evil which exists ii gooj
but I say, (hat it is better lltat that evil exist as a consequem
of the eiisteot good, than that the good itself do not exist; aif
therefore, that the existence of evil is on t^ whok for (he be!
This is tho " perfe:;fion" which I insist on one's reading in tl
works of God — which iu truth ii perfection, wisdom, justie
benevolence, of the very highest order — infinitoly higher tbl
that of a system which abotild forego the good, for Uia sake i
eicluding the evil.
Before closing Ibis letter, I will just bring into vien
sideration, the remaining evidences of lhe divine
which I inland to have investigated during lhe present discusrim
First. The present appesronee of lhe earth, whieh shows ''
it is not eternal, and tltat it must therefore bave hod a creati
Second. The present amount of the population of (he ei
which shows that the human race cannot hsve been cteniall
existent, and that thet/ must therefore have had a, creator.
Ttitrd. Tbe present slate of knowledge and impi
among mankind, which shows that (hey cannot have bi
nally progressing.
Fourth. The concurrent voice of all history and tr&ditioi
which is decidedly against the idea of the world's eternity-
Fifth. The latdi of any memorial whatever, So much as h
ing a( any thing of this nature.
Sixth, The common consent of mankind, that Ihoro is a Ool
Seventh. Tho ciislcnee of rational beinp, and even of in
lionol ones.
EightL Divine providence.
Ninth. Experience.
Tenth. Revelation.
Under each of the above heads I shall observe such brevil
that, though one would suppose a Bummer's work were 1-^^^
laid out, I shall be able to close my part of the discossian th
on, and likewise on the whole subject of the divine eliste
m four letters more.
Okiges Bachele
r
XXISTENCE Q
TO ORIGEN BACHELEH.
Matcli 9, 1831.
I hava not mote bilh in coaicrsionf from 9ce[>l]cism to
Drthodoiy, Uian I have ia the death-bed renimciatiDna ol' infidels.
Siinice in tbose who may once have spokcji boldly, is eagerly
coiutnieit into asseati but there may be many causes for eilence.
Onhodoz iufluenw may sometimes deprive a man of bread (
isd it is a hard thing (o see a wife and children starve before
I perccivo, from your objoctiona to my definition of atlraction,
irileace your great difficulty in comprehending my theological
■ceptLcisjn atises. You have never taxed your reason strictly to
iaquite what we know, or can know, towAtnp Me relation of
aait and effect. Yon are (ai, very tat from being singular in (hia ;
but Ihe inquiry, however frequently neglected, is essential to cor-
rect leBIoning regarding a creating cnuse.
We say " tire produces heal,"* or '■ fire ii the cauj« of heat."
What do we meour In sUictness nothing mora than this:
" TTitre are loo phatometui, tho exittence of fire and the extitOKt
if heat. Of Iheie tao, the fbftaer unifokhlv and imhiidia.T£LT
ra£CEI>ES thi; latter." This uniform precedence of fire is all
that entitles it to the name of a came ; and this mtiform lequenet
of heAt ia all that eatilles it to the name oC an effect. When
VB ny, Ihe amiiMlion ietaeen fire and heat ia naliiral or neca-
mry, tra only mean that the lejuence ii uniform. We have seen
file kindled a thousand times, and have lett heat immediately
Mo<r Ihe kindling as often. Did we And heat as immediately
lad uuilbrlnly follow any other phenomenon, we should, in like
wilhoat knowing any thing more than that heat always succeeded
it. For instance : if, whenever a tree fust put forth iLi leaves in
iprinp, heat followed their appearance, we should say, a budding
KM i* tAe cnuM of heat Did Iieat follow no other phenomenon,
we ihotlld say, a budding tree is the sole caiat of heat. Then as
BOW, we should not know how or why the catise produced heat,
Te ^ould only know that it produced il ; in other words, that it
mifttrmls priceded it. And a budding tree would then seem to
US just as natural and as necessary a cause of heat as a file or Ihe
• I ba Ihc mder U nlitene. (hit. tlueii;bDul thli iUurtntioo
be wgnf*" in ■ popolir hdk. •impli' to nfm the pheoomei
BWbiUd io ■> graU or athH an-plicc^to vit, flaunt, imoks, ftc
diaiclj ffrUowi frialimt, we pronouon frivtlnn
I
W EXISTENCE OF GOD.
But science, you will aay, sicpa in sad axplaini the plienonw-
noa of combustion. She lella ua that combustion conBisia in ft
chsngo of cerUin bodies team a solid to an aeriform state ; tha^
in theii aeriform state, theii capacity for heat is much less than
"n their solid state ; and tliat, in anueyumce, during the transiLion i
iom ODC state to (Jie othar, caloric is Bvalved, or, in plainer
jenas, heat is given out — is produced. But what means all this I
[t is liut the recording of a geyuenoB of phautmeiia. The only
explanation thus furnished couaista in a detailed italanttii of lAal
tejuence of phenomena. The first pbenomenun is the cliangs of
comhustible matter from a solid to a gaseous fonn ; the second
(immediatel; and uniformly following; llie first) is the percepti-
hie existence of heat. We ore as far trooi the how or the wAy
aa ever. To sa; that the capacity of gas for caloKc is less than
that of a solid body, is oot, in a Eliict aense, to e^lain any thing.
When the change of form produced by combustion occuia, haat
foUomi : this wo know, and this is all we know. We cannot
tell how or why gas has a less capacity for heat than a solid
has; and if we even tender some explanation, that esplauatioa
merely consiau of a statement of some other intermediate fact^
regarding whicli the how and the why still remain to be an-
swered. The very learned in coaiequence which I have italicised
in the aboro ciplonatiou means nothing, unless wc lesliict ila
meaning according to its etymolugical derivation, (from coiuegu,
to follow closely) and then it designates a sequence only.
In strictness, there is no koio or lehi/, in the great chaiu of
causes and consequents, foi man to get at. We observe e«-
quences of motion or action, or, ia other words, of phenaatcna.
ia proportion aa xvc employ (he light of science, do we dislin-
gnish many minute and hidden sequencea — many inlermediata
iinks, which at first escaped us. We gradually discover which
of these sequencea ate uniform. And that is all. We never
get any farlher — vb have no farther to get — than to know thai
they ore uniform sequences. A uniform sequence of two links
we call (merely because it ia uniform) a eaiae and an efftrl.
Every link in the great chain ia an effect, in reference to some
ccrlam phenomenon that precedes it; and also a cause, in leSe-
ronce to some certain phenomenon that succeeds iL When ws
distinguish a uniformly prcccduig phenomenon, we discover >
cause; when wo do not, we aro ignorant of the cauje; tliati"
the preceding link has escaped our observation. But whelhl__
we mscover it or not, we know nothing regarding the how aaCl
wherefore of causation, excopl thai a cause is a jwrcediiij, a-' -'
effect a ndweerft'iij phenomenon."
When I distingiush the agency of man uniformly pi
artifloial deiign. the simple ciicumslance that it does ni
(RL.u^'
EXISTENCE OF GOD. 67
, nan ihe cause. Could t distinguish llie
a^eocy of a Cud in like maniieT always preceding Tvhat is
oiled nalural design, the case would be the same. But in the
fiwmer esse my senses distinguiali (he agent ; in the latter, they
So not- Tha phenomenon preceding artificial design I discover
—it is man : the phenomenDn preceding natural design 1 do not
diicovei — you Bay it is God. You assert, then, thac God's
tgeacy utuformly prtctdet all natuial phenomena. What proof,
my, what even Tague idea, can we poaiibly have of such prece-
dsnca ? I confess 1 have none.
We can, in the nature of things, have no more proof that man
ia a designer, than simply this : his agency unijhrmly preetdti
mifiidal design. No other proof can be had l^j substantiate the
connecuon between any cause and its effect.
To distinjtuiHh sach uniform precedence in the case of God,
vould be full proof of his agency ; but this we cannot distinguish,
and therefore have not full proof. The fiooSfrom analogy is all
we have ; aod the cases, as I told you, are too dissimilar for the
analogical arguincnt to convince my reason.
Let UB not waste our lime in mere verbal disputes. You deny
dial "motion is an inherent quality of matter," or that matter
"Satin it a principle of motion." You mean, I suppose, that
matter i» inert, and that all the causes of motion, attraction,
affinity, and so on, am powers or influences existing separate
fnm, and independendy of, matter. Here (let me a second
time remind j'ou) you are approaching the theology of science.
A b«dy heavier than the atmosphere, if unsupported, falls, or
movei towards the earth : two light bodies, placed very near to
taoh other tu calm water, approach : if sulphuric acid be added
U> carbonate of soda, the acid moves towards, and combines
lich, the soda; and the carbonic acid of the carbonate, no
longer possessing a quality or inclination (which you will) that
iodoced it to remain in contact with the soda, escapes in the
fcim of gas. These are three ascertained lacts. We attribute
the first lo grOBilaHen, the second to cohesion, the third to a^nit!/.
&t qualities of mailer, these words have some meaning; as aepa-
rMe from matter, they are mere abstractions. We make them
inbslaotives ; we ought, in ttrlctneas, to use them as adjectives
only — lo Hay, an atlraclid hndy, a coloring hody, and so on. We
Bii^t as well try lo separate the agility of the greyhound from
the greyhound, or the beauty of the antelope fVom the antelope,
I* to conceive attraction distinct from (he thing attracted, or
(dbesion independent of tlie bodies cohering.
Fndm- aertaia eiremnsUincea, boiiei do moiie. This we know,
and this — let us wrangle ever so long — ia all we knoa. We Lave
Km bodies moving ; but as to seeing or knowing or in any wny
iiMinguishiiig Mdcio.i, as a aeparately existing thing, it is a pcr-
' ~ ' s of language tu talk of It. If we suppose il such, tlie
.mis idle and gratuitous.
tiy yon called me an atheist, because 1 told -joo. vUU
I
I
I
XXISTBMOG OF eOD.
cliuions ue equally illogical. Direct inconBislenciea ma; mfi^
be prDHDonced impossible: unknowD probabilities can only h
•pakca of as doubtiul. So to speak of 'them is no eiprcssum f
Your ttrgiuneiit regarding the eiiatence of evil ia indeed i
stiange one ! " We enjuy," jrou tell us, " the utmost possilij
good and hajipiness that omuipol«nt beueTolence can msIok.
What a coaceptioQ of omnipotence 1 How? a deity am —
impiOTe this auifering n-orld I — cannal (without doing more hi
thui good,) prevent debasing slaTery, insolent tfianny, pu
oppression, priiate feuds, biutal vices, savage ignonnce, v
buraiugs, inquisilions, anto-da-fea — passions and sceacs i
render earth a Pandemonium, — and yet be ia okxiroTB
Whatl B deity eaatiol produce the scanty, checkered, flee
happiness that men enjoy, except ihiougli die insT rumen talitj)
such a load of plagoes and corses sa this, — and yet he i> aI
powerful ! Why, sir, 'tis a perfect mockery c ' '
laughing at reason — an assassination of common Henss:
deity camwt do what even the insect man himself is daily effi
ing, — cannot discard the evil and retain the goodbye! maf
a worm, and his God is omnipotent I Wcakl -vremk i
miserable indeed were atich omnipotence! Frail and mortal.
I am, even I would cost irom me the oBer of such an atti"
OS on empty and a worthless thing! GloitouB indeed andU
vrould it be, to be omnipotent! to say to the raging oo
human vices and miseries, "Peace! be still!" and to s
command followed by a great and a happy calm ! Gloriom I
blissfol would it be, (o possess the pover of speaking viitae in
being — of saying, "Lei there be happiness!" and «ilii«MJ
its instBQt creation. Bat to have the shadow without the m
stance — to be called omnipotent, yet to know that I could B
prevent one single aigh of affliction or groan of torture tiiu _
ascended to my eternal throne, without creating more miHvJ
■till — to see and feel all ibia, and then to be comforted irm-l
empty praises and glorifications of my almighty power — or, pa
tjiuicc, with the paltry reflection that I had thus obtained A
pleasure of forgiving sin, and the sellish gratification of di '"
ing my holiness, by officiously condemning what I "— -^
compelled to permit — thug to live, I say, Uirongh a
disappointed in my benevolence, and impotent in n^,
tenec, were on existence for which I would acorn to Irarter si
the few short years of human fife I hope to enjoy 1
But Ihia monatrous inconsistency — this impotent oi
— must be, I am told. Why mual it?— "Tha deity u a,
because he permits much gratuitous good." — Suppose ha a^
"He is also omnipolenl." — Why? — "Because 'he heaveid
old ocean with the bloat of his nostrils, and rcnda boat \miU
to centre the everlasting bills i' " Assuredly, air, Plato hufl
EXISTENCE OF GOS. 69
VtHmvtjim here, notwithslaiidinB llio sublimity of your aimile.
He nya that matter is evil and rL-rractury, and that God'l
Crer is limited. He will admit tlut t)mt power is sufficient to
re up old ocean and rend 11^ lills ; but he will deny that it
H tofflcient to dry up t)ie ocean of misery, and to Urel the
ranuntatns of vice. And if you ask for h^ proof, it is ready :
" God doet the one," be will say, " and does not do the other."
And iniiat all tliia ovorwhelming masa of matteT-of-focC otI-
dmce — this clear daylight of proof— ba oveilurned by a com-
pniMD between an omnipotent God and a human parent 7 Are
•e to be told, that because it would be a want of benovolonee
in an eartbty father to spare the rod, it would be the same in a
hearenly fether to avert misery ? Tbo rod ayBtEmisnowgetting
oat of bahion ; but suppose it were not. Is it not precisely
because the parent finds (or thinks be finds,) the nature of hia
child eTil and refractory, and becauae (like Plato's God,) he
must get along with this evil and refractory nature as weU an be
can, l£at he resorts to beating ! If he could mould the nature,
end create the motJTe, and inspire the will, would he not do bo,
and dispense with the birch F If he would not, he merits not
the nune of a father!
And nuurt a deity (to fallow up the simile,) beat us into virtue
•nd happiness r An enlightened instructor, (without omnis-
eienee, vithout omnipotence, who otnnot dive into the human
hMrt, OT command tho human will, or ereate the deciding
DMIiTe,) even such a ahoH-sighted instructor can dispense with
the rod, Dow^a-days; and an all-seeing, omnipotent being, the
•eatcher of hearts, Ihe sole creator of the will, the God in whom
we live and move and have our being — ctsnoi I Finite man
is a sage, and infinite omnipotence a bonder! Words 'nere
thrown away in the reCulation of such a conception.
Your defence, then, of an omnipotent creator of tliis world
*^' ■ "le ground — and the space allotted to m '
,r Dai£ Owen.
TO ROBERT DALE OWEN.
New-York, April 16, 1831.
but B sorry specimen of liberality, virtually to cbaiga
inftdela with Belf-interested hypocrisy in nutkiDg their
OB. This looks to me quits as illiberal and personal
r
70 EXIaTENOE OF GOV.
as any Ihiiig of wliicli eci?p(ic9 complain, as manifeated to<*M
Ihemaelvea oa the part of Cbristinns. ' '
I i^annot asaent to the proposition lha.t mero precedence ■
sequence are caiiae and cffecl. .For instance, our letters in fl
discussion uniformly precede and follow one nuolher ; ivlieMI
ve ouiticlves aie the cause of oni own letters, and these lette
ate our own effects j hut the letters are not the causa or eft
of one HDother, Nor do ice merely precede oui lettera. M
out dry pert! taigbt auive over our paper till we were grey, m
not a sign of an idea should we render visihle. And it is pre)
evident, that ty heat followed '■the budding of a troa," that bn
ding would he the cause of it : for it would not follow uncanM
But, for argument's sake, suppose I admit, that dua ideV
cause and effect is correct, and that we know nothing morei
relation to them, than that the one precedes and llio other I
lows. What bearing has this on the subject of the discuasi''
Its bearing, if any il has, goes to show that we cannot pi
a cause at all, whether visible or invisible — a sonliment wl
may well rank with the other whims of philosophy-nin.n
such as the denial of matter, and motion, &o., Ac., Ac,
whicli it is not worth one's while to spend time in confiitLI
seeing the common sense of mankind will not fail to dispa
of all such nonsense as it deserves. But what has this to 1
with invisible attraction, or an invi^ble God ? And what if I
do see the precedence or coma in the case of human, effects, ■
i.0 not see it in lliat of natural effects ? As effects are not n
duced wi^out a prsoedeaee, we know just as well that there II
preeedenee for natiual effects as if we did see il. Nor do '
any more see attraction, or, in other words, the inalru
precedence of natural motion, than we see God himself,
would be just as rational to argue, that motion has therelbre '
jx^cedenec, as for this reason to argue that there is no God — ji
as rational to ask. What proof can we have of the ni
agency of an^ .pnctdena or caute in nature whatever ! as 1(
thus in relation to the agency of God. Effects prove a ci
and intelligent effects prove an intelligent cause, to every:
tional mind; and it matters not the least whether those e — '
be visible or invisible.
I do not consider our difference on motion a mere verba) one,
by any means. To say that motion merely takes place, and that
this is all we know about it, is an outrage on a self-evident (act.
and totally onwortby of a really ' free inquirer." I Ano» that I
cauie my pen to mmiB now while penning this, by the applica-
tion tif physical poKcr. I know that it would not move without
being made to move by the applieation of such power. It con-
tains not this power within itself. The same holds of all mere
matter 1 and whether attracltd, oi Jloaled, or bUnim about, il a
thus moved by somelhinp else, as much as my pen is. "'
itself it not n property of any thing, but mobility, or tl
of pniag motion, is to. Aa Id "the beamy of the a.
r
EXISTENCE OF GOD. 71
_ snollier subject. "The ngiUty of (he gray-
lunind" is caused by Lho phyaical power within hinmelf. But
mere matter bus not Ibis inbcrenl power. Henco mntlcr csn-
nol move itself. Theiefore, although we may attribato the
motioii of the planela to the iniluence of the sun, the motion of tlie
sun must be attributed to God
That it bos been plainly admitted that reaion teacbea a Goi],
needs no additional argument to show. The reader is merely
referred to the quotalioDH and eommenla on this point contained
IB my last. Let us now consider the subject of the ciiBtence of
God is good. The vast amount of animal life with which all
nature lecma, and which on the whole is far more happy tlian
miiersble ; the attention which suffering excites, showing that
it ia not the conimoa state of thinp; the comparatively small
amount of suffering which would e:tist, with proper care and
conduct on our part j the forbearonco on the part of God to
inflict the full desert of sin in cases of penitence, as every peni-
lent is ready to testify; his long forbearance with the wicked,
yea, more than forbearance, bestowing upon them many of the
comforts of life, notwithstanding their ingratitude, disobedience,
mud refusal even to acAnoaledge /Ui txiilcnce ; the fact, that, as
(ar as we have investigated Ihinga, they have proved better, all
things considered, than they otherwise could be ; tho gratuitous
^ood every where abounding, hy no means indispensable Co ex-
Btience — oa, for eiauiple. the melody of the strains which charm
the ear, the beauty of the colours which ravish the eye, the
bagiancy of the odours which regale the nostrils, the palata'
bility of the nourishment provided for our sustenance, the
pleaanrable sensations derived from feeling, and, abora all, the
moral and intellectual gratification derived to the mind from the
nercise of its powers on their appropriate ottjects : all thete
an ao many demonstrations of the benevolence of the deity.
-Were he malaiolmt, life would be tendered a scene of misery
•nd lUippiiieBs, should it ever occur, as an unavoidable conse
qmnoB of the plan that could produce the greatest amount o
nil, mmld excite all thtt attention which calamities now do
Our eSbrts to alleviate wretchedness would only make it doublj
vretclked; forbearance and mercy on tho part of the supreme
would be unknown, and injustice and cruelty occupy tlieir
place ; gratuitous evil would lake the place of gratuitous good ;
and sounds would become hoarse thunder, colours be changed
to the pae of death, noisome exhalations float on every breeze,
wormwood and gall be our sustenance, onr every touch thrill
with agony, and conceptions horrific haunt our intellectual
tisLon. Such would be the system of a God of malevolence —
a system how different from that which exists !
God then is good, indisputably good, transcend mlly good.
And furely ft being so good ; a being creating sensitive ei-
Lilencea inniunerable, for the purpose of conlenins lit-^^iaesa-.
r
I
I
I
72 £X1STE]S-CE o
l ulling all tliinp for beneficial purposBB ; causing lh« ei .
of immeliBC gratuitous good ; pBidoning the peDitenl, and finffl
bearing long with the impenitent: — audi a being cannol be Hi
posed to be niaralty capable of causing oi even permitting u!
necesgary evil. Hence, the existence of ctII cannot be atliibutl
to a want of benevolence in the diiily.
But, is it Iberafore to he atliibuted lo a de&ciencir of ptrwerM
Most assuredly not. Is not be who called forth the u '
firom nonentity, and who now euslains it in being, and re
its operations, able to prevent the altng of s wasp, or the
a flea t What blasphemous puerility 1 Cannot the being who
creates the means and the agents of evil, forbtar to cnaU
Uiem I Which requires the greater exercise of power — to trtatt
01 io Jbrbtar to create ! I am (old that even man con preiMit
some evii; and this 1 admit. I do not however admit, that b* i
can prevent all the evil without the " rod" which he can wilk ■
it. The " rod system" may be " getting out of fashioa" vilk j
some; but it must be on the same visionary groimd o
the law system is becoming unfashionable with them
■chemes are equally whimsical and disorganiiing. But 1
return to the argument. If man can prevent aooie evil, canm
Gad do the same 7 The reason he doet not, is evidently becau
ha sees it host for Aim not to do it, how proper soever it mi"""
be for man in hii sphero to prevent it. Oi is God in very di
more impotent than man? What means my opponent bj
Belf-contradictiuns, hut assertiag, that it must be for the w
of power that God does not prevent evil, and then saying, U .
Euch a want of power would render him inferior to man ? Wball I
is (bis but asserting, that God is inferior to matt, or thai thert' I
ia no God? Here, sir, is a dilemma from which there is nf 'I
escape. Choose one bom or the other — blasphemy or atheinh f
And (his I am told, is Plato's having the belter of me. Ym^ J
Plato, it would seem, admits that God can roll up (he moot "'
billows, and rend the solid earth, and yet, that he caniiDt c
" *■ ■ "" Ridiculous 1 superlatively ridiculous !
— ■ " " I in this:
being has not the physical power to do any thing but what h
does. PUto overlooked the attribute of divine wisdom tU'
^ther, as a regulator of the exereiie of divine power. And 111
IS the God, if any, which my opponent cam admit ! But be c
not admit a God thai would not prevent the sting of an int..
ifhoconld. Ko. He cannot admit a God thai is equal \
hiniself in power and wisdom I Still, when seized by a fit i
"modesty," he assures us (hat lie knows nothing himgelf— I
erei and anon he becomes omniscient, and can prescribe n
the most minute fur the regulation of infinite wisdom.
The liun of the ma((er theo is this : that God is petfed
benevolent, and infinite in power. Hence it follows, tbat-Ui
I of evil is (0 be a(tiLbu(ed neither V.
EXISTENCE OF GOD.
It ftnieu d
the EwM t
fBiOM' power on his part; Find llio only possible nUeiaatiie
WlilleftU, to attribute it to lu9 inlinite wi«loiD. But it muU
■(Due be obiioufl, thai we cannot pKrceive te/ierem liie wisdom
gf id penniuioa consists in al! cases ; for, to be able to ma
tm, WDoId be to be onuiiaciest ounelTes. In some casei, we
JM perceive his great wisdom, and see UuLt nothing is redundiuit,
g deScient, nothing that can be bettered. Take for ex-
le the hnman frame. And many other thinp which at first
I defective, da, oa thorough investigation, prove to
( possible. How many things wliose appropriate
— 3 unkaQwn, have since been turned to the best
not to be supposed, then, Ilmt, any thing iu tiaturs
hn nun. 'The beiag that has such regard Lo utility, and tliot
-f^ such consummate skill and wisdom in cases to us
_!, would not, couW not degrade these glorious attributes,
I9 die production of fantastic and useless workS' When 1
Witnen the devaelatluna of the tornado and inundation, or bc-
Ud the earth parched with heat, and its inhabitants swept
■~ J by pestilence ; when I see the mountain summit peer
lOgfa. the clouds, and hear the crash of its tailing crags ;
n J lead of mighty earthquakes, and the eruption of vol-
nei : all these things are so many evidencos to me of wisdom
great for my comprehension. So br am 1 from considering
a inkiks of no wisdom, that I regard tlicm as among Hui
Itsnaf^ prmfB of teitdom infinite. 'Tis then I think the deity
il OBtrying on his niighttesC and most stupendous operations.
Bnt, lut of illi could I suppose Mm tho autlior, or evca Hu)
toleralor, of avoidable misery and sin J The thought is blasphe-
mous iit the highest degree.
I hasten to Oie brief consideration of my remaining evidences
of a deity.
First. The present appearance of the earlJi. Suppose a ptti-
tioie of dust to be washed into the ocean in a milUon of yean:
ur suppose in the same ptfriod a grain of sand to be detached
fnim tho massive mountain, and conveyed by the rains that
drench the earth into the valley; the time would at leogUi
arrive when every mountaia would bo laid low, the soil oa
vashed into the abyss, and the whole face of the globe be
covered with water. Now, it is well known, that a levelling
tirocess infinitely more rapid than this is in progress. Are nut
ur rivers continually conveying the earth in large quantities into
lie ocean, forming sand-bars, shoals, and even islands, near
tieir mouths ? Do not the Uquid torrents, as they pour down
lie sides of hills and mountains, precipitate in their course
large masses of their surfaci;, and even huge rocks, into the
Tiles below ; Do not the tiosts of winter rend in twain the
mounUin ledges, through whose Saaurea filter the dissolving
BOWS of spring, and tho copioua showers of summer, by which
an nndennining process is going on, producing those mountain
I ilidea, nai those overwhelming avalanc/iet, which spread such
I
I
terror and devasltttion in Oiei
action of fiost, and sun, and rai
and convey them away by atoma to mo great reservoir ol Cl
ocean F — 'I'hink now of a past eternity. And when, by ti
dowcet process wbich ecepticisni could desire, it shall appear!
■ demonstiatioii, that the hills and mountains mUHt all hm
been levcUod, and the whole suriace of the globe mantled Ii
the liquid elteet, an undiminished eternity remaioB beyou
Behold then the real aaith. Here is a fallen crag ; there,
bald-headed mountain. In this place the sea has receded; i
that, encroached. But the great features of the globe still n
maiti, though furrowed thus slightly by time. Con these II
the marks of eternal ages ? Demonstration thunders, No! Bj
if not Gteical, the world must have had a beginning, and then
fore a creator.
Second. Tko present amount of the population of the eord
Population is of an increasive nature, whatever may be l]i
cose with particular countries at particular periods. We leu
from history, that the human race a tew thousand j>eais ag
were few in number, compared with the present amount, an
that there were at that Ume last tracts of uninhabited Ian
which are now inhabited. Had the race therefore
it is demonstrable that the earth could not no __^
inhabitants. Not a nooli, not a corner, capable of cnltivalttng
Ot of being rendered so, would be unoccupied. The wholT^
world would ho a highly cultivated garden — a cluster of.oi "
towns,, and villages; every fathomable portion of the i '
deep would be tra&sformed into artificial land, and c
with a detise population j and innumerable mnltiti:
like, would dwell in floating habitations on the bosom of tl
wateiB. Compare this with the actual, semi-populated sta
of the earth at the present time. Can it be, then, that tL_
human race are eternal P Impassible ! But if not eteitiaL
(Aty too must have had a creator.
Third. The present stale of knowledge and improremanl
These arc of a progressive nature. If we go back as &r ■
hiatorj' can carry us, how VB£t do we find the difference in tha»
respects between those times and the present day! Even M-
iei'i, necessary and invaluable as they are, were invented bvl'
three thousand six himdred and fifty joois ago ; and money, alU
convenient money, but two thousand seven hundred and Ihiitf.
Necessity is said lo bo the mother ot inyenlion. If then Hf
tlU'e are tlemal, how is it that they did not hit upon invention
ao extremely necessary and convenient, till wilhiu Ihroo or fon
Ihousand years? How la it, that, after having been from tl
eternity immerged in stationary barbarism, they should all «
once set off on so rapid a career of improvement as within ■
ihorl a period to have attained to their present eligible conib
tioD } The idea Is inadmissible : tnan must have had a begii
<l a maker.
EXISTENCE OF GOD. 75
voice of all Lislotj and traditioQ.
AD sutheatic historians, and all tradition baviDg the least air of
Lathetilicily, concur iu representing ancient times to bate been
the iaJancj of things, as exhibited in the paucity of the human
rare, the inaignificancy of nations, the small portion of the
trorld inhabited, the smull progress of knowledge and improve-
ment, and, in One, in all those traces which a world in its infancy
icouid exhibit.
Fifth. The lack of any memorial -Bhatever of the world's
eleniily. During the period which, bj history, we know it to
have existed, men have liTed, events have transpired, and places
have existed, whose memory will dcBcend to poaterify till time
thall be no more. But who were the Alciandoa, the CiEsaTS,
the Napoleons ; what the wars, the revoltttions, the conquests ;
where the Babylon^, the Romes, the Paiises, of a past clernity F
" And echo answers, MTiere ?"
Sixth. The commoQ consent of mankind, that there is a God.
And. in r case of this natare, what, I would ask, is the common
coiuent of mankijid, but the common lenae of mankind ! And
do not sceptics themselves make this common sense, or reason,
the all in all? very reason decides in our tavour; mankind bs-
liere In a God. Tha then is the decision of the common sense
of mankind ; that is, of reason, of nature— and therefore of truth.
Sevenlh. Tha existence of rational, and even of irrational
beings. A stream can rise no higherthan its foimtain ; therefore,
human and even brutal intellect must have an inteUigEnt cause.
Eighth. Divine providence. Coses innumerable might be
adduced, of ipeeial divine interposition ; and (he general snpcr-
ialendenco of divine providence over the concerns of mankind
is too plain to escape univerBol observation.
Kinth. Eiperieuco. Christians Aiune there is a God by their
own experience. This is knowledge to themselves, but ecidenee
to others.
Tenth. Revelation. This renders it ctrlain that there is s Cod,
though every other evidence were to fail. That a revelaiion has
been given I propose to prove, after tiniahing the discussion of
that ^nestion.
ObIKBN BtnUSLER.
EXISTEKCB OF GOD.
TO OEIGEN BACHELER.
ApnlSa,
A man is not to Ijo suffered simply to remain a
ca9ca nheio a. loud expression at opinion would deprire
and otuldren of bread, 'without bemg accused of self-ii
liypocrigy I When the world learns to hoiiour honest]
approTe, ingtead of proaeculing, heterodox virtue, 'twill
enough for it to ioiiat upon all raea uying, at all rislu,
think. It oui^ to be more Ihaa sati^d, meanwhile,
ire found wiLung thus to iucui its ill-humour foi the salb
The bearing wMch the digreaaion regarding the re
cause and eiTcot has on the subject before us, is tliia : T
uay the only, positive evidence of a cause is the distil
of & precedence. This evidence U furnished in the
artificial desiga, and is wanting ia the case of (what
natural design. But the argument is somewhat abst
metaphyBical, and I will not loaist upon it. I merely
that if Origen Bacheler's letters uniformly and LBin
E receded Robert Dale Owen's t/iroughmit all nature, w
e sufficiently justified in believing iu a aecessary leli
twMn them u cause and effect
I shall not dispute with jou about words, IE you c
suppose immediately before tbs moving of two atlractci
a tendency to move; and then further, immediately be
tendency, a something preceding it, and choose to i
samethiog attraction, you may do so. But I see nul
were not as rational to go back three links as two, oi
need go back any at all. Things approach each othei
all WB know, why not be satisQed to call this reg
quence of motion (since it is ail we can understand i
guish) attraction ?
It is truly curious to observe what the human mind <
itself to believe 1 Formerly, my opponent did not ch
actly to assume the optimist's position, and declare tb
is not evil." But how does be now creep ont of 1
dilemma r By telling us, (in the most pointed Ian
optimism} that faoiine and pestilence, tornados and earl
are "Bvideaces of wisdom too great for his compiet
When Uiese are produced, he " supposes the Deity cai
hii mightiest and most stupendous operations." And 1
jcstilence : the tornado of crinu— the earthquake (
what of them ! They, too, are " (ho strongest prooj
dom infinite." War, rapine, cold-blooded murder — tl
which slays, like that of Moses, nieu, women, and chl
jiTant at the breast— the passions that rankla in the I
eieiste:>ce of qod. 77
a with Iheit foal eclipse the iair face of nalure — the
rejoices in the heretic's death-groan, and thinks
■ fcetopiCiate ita God by inTcnting every day some new loituic
P^Bis creatures — but why further enumerate r — aii the blasting
» that deraslate this suGeriiig vorld, are "so many evi-
.. ..-8 of wisdom too great for comprehension !" Wlien the
Sod of the Jews is dissatisfied with the half barbarity of hu
AoNB people which caused them to murder ali the adult moles
obIj UBong tbe MJdianites, and when b^ the mouth of Mose«
ta bids them " kill all the women, and kill all the males among
fte little ones, but the women-thildren keep alive for Ihem-
nlres"* — then this ultra -brutality is "the strongest proof of
Kwrfmn injlnUtl" "It is tlien" — when engaged in iKuingsudi
commands — that my opponent "thinks the deity is carrying on
his mightiest and most stupendous operations I" Cbmmon sense I
common sense I thou art a precious gill I 1 would we know
how to Talue thee i
Must 1 argrie against Euch a creed J When I am (old that
we cannot tell whether the vilest and basest crimes that have
Bonk mea below the most groTelUng among brutes, be not /or
thiheit — no, no! the eitravaganee is far greater even than thig
—when I Bra told that the mwe Aorribia th! brulatity, the itnmger
l/u proof of aiidom ifirfaito.'— and then bid to use the weapons
oflofpc against the position, — I feel, that iilhe heart refute not
fhia outra^ on its boiiost sympathies, the ar^ments of Cold
reaaon — though numerous, powerlul, overwhelming, as any
Mrthly arguments can be — will fall on a dull car, and be re-
petted to an impassive judgment !
And wherefore this insult to the common sense of mankind 7
Why this assertion, that we are blasphemers and anogalora of
omniscience, if we presume to doubt whether the vice and crime
Ibat deloge the world are the work of omnipotent benevolence 1
For what purpose are we thus denied the right oC judgment in
a case, than which a clearer was never shone upon by the
BDon-dny sun of actual perception !—To fiimish an imaginary
apology for an unfieen God ! To solve a fancied difficulty about
u unknown creator of the universe I
And what is this great difliculty ?— " If God cannot do what
rasa is daily doing,— that is, ' discard the evil and retain the
pod' — he is less powerful (you argue) than man ; but this (yon
My) is blasphemous puerility.'' It does not follow, because
nun, in his limited sphere, can la a small extent discard evU
and retain good, that a God who cannot do this in the sphere
d the imiveise, and to an infinite extent, is less powerful than
man; but it doet follow, (and this was my argument) that if
a God cannot do on a large scale what man can do on a
la aU it! bmtilitjr.
r
78 EXISTENCE OF GOD.
tmalX one, such a God is far— far, indeed, (rom being «
But now, suppose it did follow (os you say it does) Hitt •
God who cannot " discard evil and retain eood," throughout tl
earth, were more impotent than man, and suppose that it ii i
rational — or say impoasible-— to imagine such a God ; wh
follows? Ipray you, iir, to mark! Your God ia such an or^
row Ggd (us jou yourself have told ua half a dozen times) ct
not discard the evil aitd retain tke good. This is the yerj real
you give why evil ia not discarded. Tour God, then, (on Jt
own premises, remember, not on mine) is mora impotent th
man. To imagine t/our God is (in your own language, tbi
never permit myself any such) blasphemous puerility. Slruk
that you should talk of dilemmas !
Observe, then, / argued, that a God who cannot, like m
discard (he evil and retain the good, is not omntjioltnt.
argue, that such a God is leta pouerfiil tian man, and mi
Baisi— quite forgetting, that that very God ia your own !
The some polite offer, therefore, which you are guod eno
lo malie me, of either horn of the dilemma, alriclly reverts,
your own showing, lo yourself. It is you, not I, nor Pit'
who have to choose between what you call blasphemy I
atheism-
Let me request you, however, to bear in' mind, that it is
business of mine to defend the eonaistency of Plato's God, or
any other. Had your argnmcnla, instead of applying as 111
do to your own case, applied to his — had you di^ioved I
possibility of his theological conception — you would h
gained nothing for your arEument. It would then only h
appeared, that if a creating God eiiat, we bumnn beings find
lU&cult or impossible to imagine coniistent attributes for hini'
a position I ani not prepared to deny.
To one other oipieBsian in your jletter I must
advert. It is where you adduce, as the most remarl
stance of God's benevolence, hifl "fbrbearance lo inflict I
full desert of sin on the wicked, notwilhatauding their I
giatitude, disobedience, and refusal even to acknoinledge ,
txuleTtce." Yuu ima^ne, llien, that it is art act of exall
vitlue in your God lo refrain from punishing me because I
not know whether he lives or not. I wnnt words, sir,
express the degree of imbecitily which I should be compelled
attribute lo a God, who should be angry ( even for a m
on account of so paltry a trifle as this. In the liret plac. .
can it signify to him, whether an insect like me acknowledge I
existence or not f Is ho so fond of being glorified, that he m
needs set it down as a hateful crime, that one of his creatui
did not find liim out, and abataiiiE from all stated, fonni
verbal forma of prayer and praise? But again; he knowt t
1 am ignoraat as to his exisletice ; he sees fit to abstain G
SOD. 79
I Qili;lleiiing me ; and it ia io be regarded as &a instance of
ini'l^ble meicy, thai he does not punish me, ta atone foi his u-wa
JfSoieucy ia revealing himself !•
If «e arc to imagine a God, sir, let it be one endowed with
(■jimnon sense — one who will nol first conceal himself from us, and
'!j.\i puniiili uuc sin in not being able to perceive what be conceals.
U> it be a God who will listen to an honest defenee, uid decide
!i .ordiDg to prinoiplea of the commonest justice.
Il' mich a God exist, and if a, day indeed arriye when I shall
lUad before his judgment-seat lo answer for the deeds done in
the body—then and there will [ defend (let me say it simply
■nd ciaeerely, and without offence^— then and there will I defend,
M I now defend, my honest soeptidsai. Then — when the seciels
of lU hearts shaJl be known, uere — before that being who can
ifistiaguisli and appreciate sincerity, will 1 say, as I say now,
Ihal for my heresies i am blameless. If Urigen Baehelerbe there
10 accuse me. how shall he eBlabliah his accusations? Let us
imagine the scene:
Aemter-^Dviiag thy mortal life, Ihou didst iutn a deaf ear lo
b^T warningB.
Mortal. — Nay, 1 heard lliem, but believed Ihem not,
Aeamr. — Thoa hast not known on earth the great judge before
vAimi thou now standest in heaven.
Uoriat. — True. Thtre I knew him not ; for he concealed his
'•■■ciag from me: here 1 know Mm; for he reveals to me his
Aecuier. — I warned ihee of his exialcnce.
ilortal. — And I believed nol the warning.
.iecKSer.— Dost thou EonfcBs thy fault J
Uarlal. — I have no iault lo iMinfcss ; but I confess my bomaa
i^oiancc.
Aeaatr. — Thy ignorance was thy fault.
Mortal — To Inee ! hilherto unknown spirit, I appeal. I knew
'!.-».' not un earth; for thmi didst conceal thy existence from mo.
' iiought nol of thee, nor of Ibis day of judgment ; I thought only
. [lie earth and of my fellow-mortals. The time which others em-
■ yed in imagining thy attributes, I spent in improving the talents
'i! .11 badst Riven me, in adding to (bo happiness of the compnn-
line thou hniist placed around me, in improving die earthly habi-
Blion thou badst made my own. I spoke of that which I know ;
1 ttever Bpoke of Ihee, for I know tbee not To thee I appeal from
mt m; accuser.
Ji«£;ff.^Thou hnst well spoken ; I placed thee on earth, not
todreun of my being, but to enjoy thine own. Thou lust well
toe : I made thee a man, that thou mightest give and receive
r
I
80 KxiSTEKCE or GOD.
lutppineaa emang Ihy fellows, aot that Ihou shouldeit unafu^
ways aod the wishes of Gads. Even as Ibou condemnesl noC r
viorra Uul has crawled beneath thy feet because it knew thee n
M neither do I condema thy worldly ignocanca of me.
I have now briefly to review yuui cancluding paragraph^ ||
■hall number mine so as to correspond with youra.
First You surely, sir, have ptbu but acanty allenlion
geology, or even (he outlineB of the natural history of the ei
Else it could Dot have escaped you, tbaC the great oporalia:
nature farm, as it were, aji immenBe circle, of which you
chosen lo put forward only a mere segment. The tnoui. .^^^
torrent does indeed descend, and carries nilh it eoQ and ro£
in its downward course. But it aacenda also, in the shape
Tapoor, again to fall on the very loouataiii, pcrhapB, that Ii
fonaerly receiTed it; and to gonerale, in the bosom of that m
tain, woods and forests, and other vegetable productions inoi
rable. These, -decaying, form fresh noil, which in its turn |
forth a, new vegetable generation, in like manner lo flourish, a
And then, you speak as if there were no Bnch thin;
mineral growlL You talk of the rock that ia hnrled by
flood from the disBolving snow into the rale below ; you foi
the work of progressire production that is going on, even iin
the eternal snows of the mountain lop ; yes, in every cave «
flasure where minerals find a plaoa. You forget bow iala-
are formed even in the mi^t of the oi:ean, at first by tie
beds of coral ; (the work, it is said, of a diminutive mai
animal ;) how sand is walled to, or deposited on, these ba
rocks ; how seeds are dropped there, by some bird of pam
perhaps ; until the coral bed becomes a habitable country, n
all its varieties of hill and dale, rocks, earths, lakes, and rivi
You forget that, throughout all nature, there is, as it were
compensating process, somewhat analagoui (a that in .
human frame, m viitue of which accidental loss and iiijtuy
repaired, and that which evaporates or decays to-day is V
Of all subjects a theologian ought ilioat carefully to v
geology.
Second. You ere equally out in your political economy, ai
your geological speculations. Population, tmrfilrained, (thai
tincheelted by vice, misery, famine, war, poverty, and ol„^^
caiiscB, including prudential coiisi derations,) is doubtleaa of :
.. .. jj when has il ever been thus unreMraiitai
It misery, without poier
t these checks i — ~ "
i pc, "
population retrogressive instead of progres! .
this baa been especially the case in former ages of igaon
S OF GOD. 81
plpukliai), I iii%ht quale irom thn celi^brnted Monlesquicu, one
"f tie (andara in a. dtbata which was held Rboul Iho beginning
jI tile lost century, on the campiiratiTe papulousness of anLieiit
■^siioia. In hia Lettrea Persanas, (Lettre CVIII,) ttfler enume-
«[mg ihe viuioua aouulriea, Italy, Home, Sicily, Greeco, Spain,
Peisia, South America, and others, wMeh retain now but ths
sindDw of their fonner greatness, and Bcaicely a tjtho of thoir
fuTiuer population, he conoiudes by saying; "Upon a caloula-
liLin Ihe most exact that matters of this mrt wiU admit, 1 am
k'll to think, that the earth does not contain now fully Us
fi/lielh pai-t of the liumau beings that inhabited it in the time of
Tliis calculation appears to me
I celebrated tho came that Touches
^^.Mb it «ffcrdB proof that ve must hare something more than
^^^|0 UBertion to establish Ihe position, that the earth was a
^^^Etta teit thousand yeara ago.
^^^■■Bh in i^irlher eluuidation of the above ideas, and of the
^^nBwge opinion of Montesquieu, that " if population goes on
^ JEcroaaing at this rate, in nne thousand years more, the race ol
' man win be extincl," his Eipril dei Low, Livre XXIII., chap.
With tiuch checks in continual activity, the population of the
n-'iild might be less at tho end of a million of centuries than at
lii commenccmout. It is absurd, therefore, to urge this as an
uinimeHt AgAinit the eUrtaly of the uiuTi>rs«. ■
Thkd. Human knowledge is progressive; but who shall Ox
■ hat point from which it started, or tho utmost limit to which
iL in*7 Bttain > Nay, who shall say how many important im-
pnmneitlB (not only mere tiilles like the Grecian Cie or the
I irt tf stuning cathedral windows.) may not have been made;
M^GM again, during Ihe physieal changes and moral convol'
-■ — --^^( hAve agitated and desolated tlje earth?
gain : that which ia behind us appears to us gross dark.
Bo also -will oui stale oE demi-civilization doubtless
IT (and not without reaEon) to our descendants. They will
M, just aa we do now, that we, their ancestors, had so
K Mmained immergod in social barbarism.
Emitli. Shortsighted historians, such for instance oa those
■ dmcribe the ancient Jews as the only cltosen and favoured
It of God, might, and no doubt did, suppose tliemselves and
■altry tribes, tlio world ; ihey might, and no doubt did, (in
^ fleoDe of all correct tradition) imagine that the world had
. n lieguit. OS thousands have since believed that it wsa just
I'lmit w end. But the imaglnalions of barbarians prove iio-
FiOh. What sort of " memorial of tho world's eternity"
ntii ymi have J The very rocks that comiiose the written
'' ■ lit jlkrabia grew, and will decay. Vet what imagiu-
it record more eternal than they ?
62, EXISTENCE or GOD.
You yourself lemiiid me, \ha.t writing and printing vere 1
known four tliousand years ago. How, then, should we km
any thing of the Ctesara, the Aleiandere, or the Babylaiu a
past eternity F Fables enough wo h&vc ; and what milUon*
mlinitply older iables may not have sunk, in past i^es, (o li
Sixth. If Galiloo had listened to this arfnuncnt, ne should
pietty Bstronamers to-day. Men, in the ages of their
Hxpericnoe, mill make blunders : and if tha blunders are
defended, because sancdoned by the " common aanse of
kind," we may as well sit dowa with oui hands acioea, K
onca abandon every thing like improvement.
The opinion " that the common content of mankind" ia
factory proof in a disputed point, had its rise, probably, in 1
notion regatding itinale ideal. That notion ia now explwU
and, since the da<^a of Locke, scarcely the most orthodox Aiii
■will sustain so nllerly illogical a hypothesis."
Seventh. If you can guhstaatialo that man ia a alreaia i
God a fountain, theu I will admit tlie accuracy of your a
ptirison, and the proof it furnishes of a God.
Bighth. Even the rational portion of the Christian commi
now abandon the fiuiey of a special providence, which npi
pleasure boats on Siuidays, and bums theatres. As to a gaU
providence, the existence of evit renders it eerlain UMf
iHipciintending spirit infinite in goodness and power exists.
Ninlh. I have already said, thai to those who tell tOi
eel Gud, I have only one reply to make, vis., that I do no!
m.
Tenth. We shall sea when we come to discuss the Bid
whether there be any proof in favour of a rovelatton. If i
uf course it cannot prove a God.
RoBBBT DiiB Om
TO robeh'i dale owen.
DTB h>Te hoMl tLoBPuhn Biiti elesrly MUffiEh whiUmi Ihl. .^^
. nil] Ibniy would IfuL Jmm CorM, ■ Snrhoniui doMor, M
■k, "Zff Mttaph^liqne" p- 103.) "Ihnt to dm^Uie exltteosa
leu ti [a fumlflh tlig inAdeli TicioriQUH ivi'ApDua wbmtti^ 1^
r
id, in which they oat
come lealous advocates of Chrietiajiity ; —
Ibecause their wives and children ore in danger al
Mid, but becanse they become convinced of Ihe truth of
iligion. Aud 'tia a calunmy on their charactc
them as acting contrary to their real sentimeni
But what a Sne view of the integrity and morof
'e of sceptics have we here prcBOntcd to us — fnrbearini
r tbeic belief lioin intsreated motives, and Justified i;
L&idifuIncBS by their loaders '.
regard to llis argument of causa and effect, I hive but
add to what 1 have already said. Ac effect is evidence
use, whether we can see the cause or not ; for tliere ct
tfect without a cause. But, as 1 said iu my bst, me
neoajid sequence ore not evidence of cause and clfecl,
DUgh we ten-B to see (hem. Our letters in this discussion
dy precede and follow one another, and yet they ar»
Uie cause noi effect of one another. As to their preced-
I following one another " lArouffhout all TiaturSj" '^
to conceive the meaning of this language.
1 we go back from an effect to a cause, there is no other,
ird" link to go back unto. But we lAouid go back to the
link, tho cause, becauso it is absurd to suppose an effect
s cause. We knuw that things approach one another,
I is flcf bU we koow. We know theis must be a c
gy, a power, concerned in the moveuient ; for moti
cl, and an effect must have a cause. And this i;
I am not satisfied to call this effi;H:t oi
1 he calling an effect a cause.
lying that God acta in the aiaeit manner possible, I
e the ground of optimiaia; for it may not on Ihe v?h
wisest M-ay for him to exclude real evil from the u:
Herein consists the difference between optimism a
iljorx which I have assumed; the former mokes alle
good ; the Utlec allows al least some of it to
ily bad, but mokes it an inseparable consequent of a
pruduc^ve of the greatest possible amount of good ; the
[ chief part of which good would of coui^e be, (he glory
—an item which optimists and gceplica ore extremely
D overlook, in their intense anxiety for the mere in-
Df man. Little do they care what becomes of halinesa
divine govemmenl, bo they can get their own purposes
d and a ctimfcrtahlc deetiny for themselves. But they
vnow, that man is not the principal being in the uni-
ind that the iiyiae glory is of more consequence, in-
nore, than hU other things combined.
r M k if earthijnakes, tornados, &c., are evidences of a
a in their author. If not, I nest aok how the
I by tia Jews at God's
i
4
bucIi ail erldence. If Cod can, conaistenlly 1 „ .
deltroy communitieB, meo, women, and childreo, hy
quakes, &C', why not by the 9word 7 This howi?ver
justiitcB.tioii of bloodshed and devastatinn, in cases imaall
by him. But here again I ask, if hia fotbenting to j
even nich bloodshed and devastation, or any other inarat
tach on eridenec. To say that it is, is to impeni:li hia.
iJiaracter, and to uller tlie rankest blasphemy. But if il
an evidence of a want of goodness, Is it bb evidenu
want of power? To Bay lliis, is likewise blasphemoiiB,
a degradation of one of the divine attributes ; and it ]
puerile and absurd, inasmiich as did every where exe
greater power than would be requisite to check an;
whatever. Nor have I represented, in an; part of tl*
cussiun, that he has not the phyikal power lo prevent <
to prevent all the evil and retain all the good whiij
can retain and prevent No. 1 hare expressly admittel
he hot tins physical power { and bcnce 1 have argne)
his no; preventing that evit must be attributed solely
moral inability, which ia merely an inability eontwtmtlif
an unwise llung, or lo leave one wliich it would ba w
him to do, or to cause to be dotie, xntdong. Our reade
know, that this has long been the bearing of my aigi
end even my expreas language. And they know, UM
my opponent tas said in so many words, that he wmd
from him the attribute of Omnipotence as an em^y Utd & '
less thing, if it would not enable him to discard evil and
good, which even the insect man is daily effecting. Thej
he has denounced such omnipotence as weak and mia
unworthy tu be bartered for the few short years of humsl
and sach a Cod as a bungler, compared with sagt man 1
is this but making God, if unable to prevent cril, inbi
man 1 And has he aot represented him oa bdng uinj
C'ent evil? Has he not said, "omnipotence cMfi
evolenco v:<mld, have prevented evil?" Has bs nd
"A being is not all-poweriU who n'ishea lo prevent ttt
eatuioi : a being is not benevolent who can prevoit et
'" - -'■" Has he not said, '""*- '--• • — ■-- — -
that there exists no power both able and willing io preA
existence ?" And what is this but making God unable I
vent evil ? And what are both propositions together, bnl
ing Gud inforior to man, and hia poHcr an empty, wo
thmg r And what is blasphemy if tliis is not T Bntno:'
Dot suppose he intmida to bhispheme. He cannot 1
believe m such n Cod sa this, wluch he says there niutt
any; and it therefore follows that he is an atheist, diiM
in any Cod whatever. Charity compels mo to view Idm '
light: for I cannot suppose he intends to blaspheme.
b&Bpiiemer or an atheist ha mint be; and Iherefow, '
evils r will choose the less, and prunounce him Ihc latteil
ml, however, from coDsidertng this lesa evil tha.t "paltry
^" vhicb he does. Far nca 1 Cram considering it a. light
"o betiave in a Gad, the natural and necsaaary result
ion-belief inuat be, to render him no obedience, no
} homage, no rtfveience. Nor cua I admit, Uiat,
blvaUBe a man iloes not helievs in a God, he therefore can not.
An individual may diabelieve for iront of proper eiamiaatioii.
Il it not suppoBable, that God would leave lus rational creatoies
wilhcwt fufficient etident^e of his exiBtcnce. It ia therefore by
au rneaoB certain, that the sentence pronounced on atkeisls in the
judgment day, vill be as bvourable as my opponent in his last
letter seemed to imagine.
I admit, us 1 have heretofore remarked, the existence of real
evil. I admit, that, if all the present good could be retained,
and the etil prevented, the universe vould be a better one Uuui
It now is. But this we have seen to be impossible in the nature
of tilings. It does not therefore follow, that the universe as it ia,
is on the nhole a poorer one, ttutn that one would be &am which
the present otil, and conaeq^uently its inseparable good, should
be excluded. Hence, the existence of evil is no argument
against the perfection of any of tlie divine attributes. Yea, it ia
an orgumeat in Ibeir lavour, showing that God, though merci-
tiiij and hoUly disposed, chooses that system which even in-
nmt misery and sin, on account of ita producing the greatest
pMdble amount of good. Now, the glory of God is the first and
dbf good; which glory he regards, not selfishly, but because it
M9&( to be regarded. Had sin never existed, his glorious
diuactcr could not have been fully manifested — his holiness ia
ill panishmenl, and his mercy in its pardon. And were not the
misery consequent on sin to exist, the necessary check would
be wanting, and the moral nniverso would become one vail
Aceldama. Now, if we subtract the misery occasioned by sui
(loai the wholo mass in existence, how small a comparative
amount remains 1 Nor am I prepared to say, that the ttecessary
degree of virtue could be elicited, or any degree of moral rtspon-
n^Sty attached, were not the rational creatures of God to have
lh«r day of pruhatioo, their time of trial, their period of liabihty
lo fall into sin; for, the greater the templstion resisted, the
greater tho virtue exercised. So much for raorai evil, and its
iDBeporabla miserly. For the reit — for earthquakes, famine,
pesliience ; for poisons ; for the conflicts of tho animal creation ;
iiid Ibr tiie various evils of this description which might be
:i^ined: in ah these cases, as far as they have been fully inves-
^uted, divine wisdom is clearly perceptible ; whence it is rea-
iiible la infer, that, could we iniestigatB all other cases, it
-- 'j>ild appear in them likewise. But, at any rate, the considera-
<u that we are not omniscient should deter us from deciding,
, ,1 there is (n reality a lack of wisdom, even if we can ste
.. ll-; and consequently, that no case of this naloift caatiioiAi
EXISTENCE OF G
\
MS iritb BB B-^ment against Uie divine existence, or the perf^c-
Udh of LhB divine atliibules.
Lot UB now very liriefly attend to Uie evidences b; loe ad-
duced at the close of my last letter.
Firet. TAi present appeanmoe of the earth. My attention ft)
geology, sir, lias not been so " scanty" as to have pteveoled me
from noticing that many random tlioones have been inTimled ia
relation to the Eubjcct, totally at variance with inductive science.
And among Ihoae theories ia tha one donoaiinated ibe comptn-
lating piocesB, which 1 perceive is adduced in reply to me. The
groat difficulty with iJus scheme U, that it a not true. Tho
-mountain tops made bare by the vmalinff process, are tut
covered with soil, or replenished with new-grown minerals, but
are continually wearing away. Nor were these moaatiuu
formed by marine aniroals, &c, after the manoer of coral reefi.
They ore primeval elevations, as their granitic peaks, umuingled
with any organic substances whatever, demonstrably decUre.
But the small waste whtcli lliey have yet suaeicil, shows thM
they cannot, for a very great period, have bueii exposed to llie
ravages of time. The world, therefore, cannot have been etenu^
and this evidence remains in undiminished Gtrengih.
Second. T/ie population of the eurU. On ^lis point, too, I
find my upponent at odds witli fact. The population subject is
not one of theory, but of figures; and "Hgures won't Le." 'Tia
».fad, ur, proveabl^ by all history, that, notniLhatanding ali Uie
" Ttoe, misery, famine, war, pesHience," and every thing else,
thai hnvo happened during the last four thousand years, the
human race are vasQy more numorous at this moment than they
were at the commencement of tint period. It is a little cunDos,
however, that, if iny opponent believes his own theory on thil
subject, he should be so (earful of a surplus population, tut to
lake the pains to write a book to eheeh its too rapid incictiet
and pre-eminently curious, to see htm, when in that boidc he
has introduced Malthus, with his alarming calcuhitionB hM
soon the world would be overrun were it not for some duett
introducing in Ibis controversy Montesquieu with his, depLn^
the circnuistance, that the checks already existing threaten
soon to exiiuguish the species. These countaracling causey
then, do wii prevent the increase of [he race; this semi-populated
globe cannot therefore have been eternally in existenee, an in-
Eabiied world; and tfm evidence, as well as the preuediag one,
-IB unimpaired.
present period are immensely ii
quity in these respects. Let but the s
in telracing the past, and it would nut _ ._ ,
fu, before arriving at the point of total human ignorance.
fKXlSTENCE OF ODD. 87 ^^H
pf Iho foregoing cnaes, my opponent haa violated j
t philosophical rulii laid down by Bbcdq uiid Ni
tctioned by common sense: "that no olhai causes of
events can be admitted, than vthat are Xnown to bi!
pemtive, and adequate to account for tho phenoioeiia."
loctive rule foibids the resort to hyputheticnl assumptions,
ilence of which connol be proved ; and a, departure from it
I one in an cndlcas labyrinth of idle whims and fantastic
ioaa. The very case of Montesquieu, above noticed, is an
im of the truth of tliis observation.
fc ffirinry onrf (rodilion. These are not "the imagino-
^■rboruns." Hietoiy and mythology arc very different
HttigtDiiMU in relating factt do not give matters of
mShBtBiny the world to have been in its infancy a few
W yean ago, by the relation of the fitcta which I men-
is my last, is quite different liom expressing an opinum
• was the case.
. T/u lack of imy mmtorial of the leorliti elemity. The
, or rather the bieroglyphical, mouulains of Arabia, are far
^ing such a memorial. It takes no eternity for matter to
and form rocks. Numerous petrifactioiis have occurred
the memory of man. But, for argurnent's soke, sappose
uouslains to bava been aa ancient as scepticism itself
edre ; why, then, could not Ihe memory of the heroes of
ilernity have been transmitted to us by soma such means
!, seeing no " imagmaile species of ancient record is motb
than they?" or by oral transmission from age to age,
) lacls, prior to the invention of letters, Aavt been trans-
> 1 admit that " we batefabtet enough" pretending to vast
tji but 'lis^orf, not /iii(e, that proves a thing. Where
faelt of n past eternity; "And et^o stiff answers, Where ?'"
1. Ths comman eonaeni of nuoAind. On a subject liico
Ihe divine existence, if not on ujiinvestigated sctentitic
s, tho common consent, or, in other n^ords, the common
f mankind, is UO trivial consideration. The evidences on
lyect are tangible, and easy of apprehension — such as
ion sense" would not be likely to misunderstand. I
lot now of "innate ideas," but merely of human tmder»
g, whether innate or not. But wliat means this ? A
depreciating commou sense! — reason! — nature! 'Ili i
1, now that ^e will not subserve his present purpose ; but |
be propitious, and how would he eulogize hei ! I
Bth. The ttream and its fountain. If man wore a literal
literal fountain, my languago on this point in
id be no comparison. The argument which I would
tlut simile of a stream and its fountain is this : that
human or brutal, cannot be produced by on un-
le — a founlain lower than its stream. Foil asA,
JUaine Frotidfuee. St^^tyled rational ClitistLans
i
I
88 EXISTENCE OF GOD.
may doutt what ttey please; they are no rule for me."
in my iteit give a few iiislancta uf wb&t I cunaider speoidt
divine interpoailLon ; to doubt which appears lo mc mueA Iwa
ratiatial Ihaa la admit it. But with le^rd to a general pravi*
dence, this is admitted by all but nothingarians nnd aOiraala]
and to make t/ie existence qf evil nji nceumenC against it, is oi
■Dming one of the reiy points in debate between us.
Hinlll. Eijierieiice. Suppose a nadve of the torrid zona irai_
to say to my opponent, " Ycu say you have fait ice; Jbaretuf
fell it:" would he consider this a stiBideiit oQBet to hii am,
expei'ience un the subject ! Would he oat think, that Ma (sHt.
many was a reason why the olher should believe ia ice, atthou^
he "knew nothing about it!" Would he consider the no*
experience of the oilier an equipoise for Mb own ex_ - ---
But we see that it would be an incorrect rule, at any n. .. _
see that it would lead to error in the Tety case here adduced.
And yet my opponent adopts this rule himself. He meKlf
■aya to those iMiu say they know God, that he does not kiu>«r>
Mm. And what then ? U hie asBcrtion proiea that Ae does Mf
know Mm, thein proves that they do know Mm. And if they do
know him. then he exists ; nor does his Ron-eiperience provs
that he does not eijal, but only, that he has not experienced Uttt
he exists — as good a reason for his declining to beliete in 1
existence on the tesLimony of otAeri, as would bo that of 1
man of the toirtd zone above mentioaed, for declining to belie
in Ice on hia testimony, merely because he hitnaelf hoi aei
eziierienced the ciistenee of any. And now, sir, permit rna
say, that tMs evidence has not been met at all. A more
can never disprove a positive .
Tenth. Jtevelalioa. We will see, ere long, whether
not proof of this ; and consequently, whether the divine
is not proTcd from tJiia source,
' - r discussion of tMs subject ia drawing to a close,
lat a few ideas be now presented on the divine uni
e first argument for this wMch I would adduce ia, t^llt
IS of importance that men know how many Gods there are, IhRt
they may know how many lo worship and serve. But, if left Is
conjecture upon any number more than one, they are altogether i'
the dark, having no data by which to decide between two ai
millions. That there is, however, at least one, they can icadi
gather from the tokens of wisdom, goodness, and power, e*e:
where exMbited. Were there more than one, it ia reasonaUe
conclude, that a, revelation specihing the number wou]d
ieen made, by nhich men could have some means '
jheir worship in a proper manner towards them, in delkal'
therefore, ofsuch a revelation, the rational conclusion ia, thi
there is but one.
The naxt argument is (he nature of telf-emlence. WhalGW
>a self-eiialent, is nectuarily existent. The mystery is, that ••
'"'"igahoald ever have existed at all. But to lupposethen
proper
The
KXISTKSCE OF GOD, 1^0
...itii lUtn one self- existence, is to open Uie way for millions—
millions of iiidependenC eiialences — liable, ptfrcnaaeo, lo c-iafkiil
Wilh one unother, uiii to reader Ihu uoirersa an arena uf Eti-ife
onuiiputeat uid etemnt, coatrary lo the state of thiDEa aclunUy
tlisung. Besides, it ii unreasonable to suppoae, that there
couy be tiro separate betnga just Alike. But if not just alike,
or tke other must bo imperfect and finite. If jiul alike,
usl be Tsdicolly one and the same.
nature of injlnity U the next argunieDt whii^h I wonld
ir there is an inSaile being, that being includes all
i. and mere such beings would be unnecessary fur any
B wlmterer. Nay, to Bay there are more infinite beinga
_ . ne, is B contradiction and an absurdity ; Tor it is saying,
Jf haTisg admitted that there is one being that includes all
■Ue power, wisdom, goodness, &a., that Ihore ore other
%ft llwt hare just as much ai ho has betiideB, and theieforei
^ tlie attributes of all combined, would make as many times
K M greater attribulcs than any one's oIodc, as there vere
bslnga possessing Ihem, Take, Tor example, the attriHute
— ret. Allow tliat any two beinga possess equal power eepa.
, TheiT combined power would of course be double the
lt<^ tbat of either alone. But vifinile power is all possible
■ great power m can be — su great that it cannot be
To say, then, that there are more beingi than one,
"""■~I infinite power in himself, separatD from one
J ^ Bui suppose there ■«
M of them infinite, but oil Gnile. All of them together, no
T bow many, would not amount to infinity ; for oo number
iliea oan make an infinite. The result of (he foregoing
nntneDk is, that there am be but one infinite being, and ttiat,
■MIM there is one such being, all the attributes of all beings
ined would make nothing equivalent to him. Hence it .
rg that there is one infinite God, and one alone.
t in which the operations of nature are carried on,
_ .. lere is but one operator. The universe is, as it
I, one fast machine, wheel moving wheel, and the whole
' ^ one main spring. One sole energy causes bodies to
uie eoilh, and the stellar hosts to wheel their wontod
Tliis energy is unbroken and indivisible. The same
b be Blid of all the great laws and elements of nature. There
Lt one law of cohesioii, one of attractioD, one of repulsion,
f of vegetation, ono of clu^stallization, one of animal life ;
_ Jonia element of heat, one clement of light, and so on. Tha
' lywliong of natum are not carried on in detached and separate
CI by multitudes of Gods, as the aueiunts used to supposo ;
In one grand and harmonious movement, neither requiring
ttr tdmitting but one prime mover, that mover himself being
"rally possessed of suth wisdom and power, as that all iha
r
I
XKISTGHCB OP G
if of finite beings conM not e<
!, thai, even i
combined viBdoro luidpc
be compared wilh.
And here occura anoltici' idea, which
possible thai the amount of wiadom anil power m an:
able number of finite beings could equal that of wi
^ower infinite; jel, being possessed by and diridcd beti
Oiflcrent beinga, it would not be infinite, either in point of
Slicability or fact. For it does not follow ^lat the unitei
om of two or more beiuga poBBeasing equal knowledga m<
iritliout regard to its Sinrf, would amount lo rwiee Uie __^
whieh that of either would nlone; because, beings may Bl
egiial in knowledge, without being different in It. BeDce^
must be obvious that the concentration of the knowled^'tf
meh heingB would not ir-— ■"■ •<■" ■— "••-! •• -u p:~:<- i.~»-tf
very Bioity otftere in common. All those c „
increase the mail of knowledge by being commnnicaled fro^ I
one lo anothor. But the commnni cation of their different mtf I
do this. Still, when we consider the comparatively small acr^
mulation which accrues lo the common slock by the dellbe
tions, i( may be, of legislative assembliea, &c., we see
that Iheir concentrated wisdom, in point of superiority to
their indiTidual, bears but r small proportion to their si , _
number. By this illustration, we can readily perceire, 1
ISRiall an approach would the combined wisdom of any nun
of finite beings whatever make towards wisdom infinite, allrt
ing there could be any approiimation at all. Hence it is n
dent that no number of finite intellects, Ihou^ for midtitn*
like the stars of heaven, or the sands of the ocean shore, i
BO manage this vast, this mighty universe, with all its coui
and incanceiiiabiy numerous concerns, as lo prevent its becomfnt,
one immense theatre of wild uproar and cotjusion. Nought btfj
one intellect, able to surrey all nature at a glance, could ctt^"^
.ever preserve its various ports in their harmonious movemen
And such an intellect must be infinile. Nay, wisdom less
UUH could not construct the veriest insect. But thou the pi
And here we can see at once, that almighty power is reqi
to carry on any part of the operalions of nature. WMl fi
being could sustain himself on nothing, and roll one twui
star, or sweep a flaming comet through tlio niighly voidt
Bhining host, then, I would ask, wim all their angelic all
combined, could turn the wheel stupendous of aU nature, a
t play! None
The V
, must be one ■
that governs and the p
That the doctrine of the divino unity commends it
reason, ond the general acceptance of mankind, is anolher ai
ment in its favour. Notwithstanding the immcrous Gads of q
heathen, they have generally had one superior tti the r
Jupiter — one almighty thunderer, lo whom all other Gods n
EXISTENCE OF OOD. 91
)jecl. And deists, who reject revelation, bnt who neverthe-
■ admit b. God, udmit but one. ladcad, it ia particalul;
inby ot remuk that all vtho admit an inflnite Go<}, ailmic hat
e — uid evidently for the reaooa tbat tlie admiaston of more
tn one infinite being wanld be on absnrditj. The doctrine of
•t infiBite God, ihaa, is consonant with sound rcanm; and
^ticl, who proleai to make reason tiieir piide, should there-
re renonnce their scepticiam, and belitve in him.
But if theie is on iiifiiiile Qod, his glory is not to be shared
F otheia; for there ia no coropariaon between finite and i:
te. No finite Gods can therefore be consistently admitted by
>oae who admit an infinite one. AH linitc crealurca are as
rIMng in conipariaou with Iiim, and iiKlead of hnTing any
lun lo the homage due lo the deity, do themselves one hxni
nnage — from the highest archangel that sweeps the immortal
re, down to the Teriest infant that can lisp hla holy name,
liese ore the evidences deducible from reason, lo say nothing
■ revelalion, which I would aawgn, for the belief in onu, and
It one, God. And, whntevei some on our own side of the
lestion may hold on the subject, I believe, that there is NitlG-
ent evidmce in reason and nature to teach the heather, the
u«t«noc and attributes of the deity ; which leaves them inci-
ttable for their ignorance of the same. But inasmuch as they
1 ignorant, revelation becomes necessary ; which God grauls
ben and whore he sees lo be on (lie whole fnr Hie best.
OiUUEN BiCllEt.EH.
TO ORIGES BACHELER
May r, 1B3L
t be sadly at a loss for a ground of ac
" ilia integrity and moral principle of sceptics a
' when yon impugn auch sentiments as Ihi
I of ray lost letter. I adhere to these si
f reputation and what little fortune .
^oa of heterodoxy ; but I doiiot, and m
(more especially fathers of families dependent on
O for tbeir children's daily bread,) to follow my
f they deliberately choose to follow it, good and
I not, I excuse their eilence. And if my si ' "'
I
I
I
S3 SXISTEKCE OF QUD.
mors 01 lesa in the loDg lUt which orthodoxy jiTefcM againtl tim,
«iU not much aignifv.
As lo ^our assertion that thetu are " instAnces mnumenbla of
scepIiCB becoming &om conviction zealoiis idvocAtcs of Chrit-
liauity," it will probably be found, upon strict iaquiiy. It*!
nine-tentiu of the list aie just audi inalancEs as Ibat jou im*
luckily stumbled ou, toaching the conTersion of the eoitoi of
" Priestcraft Unmasked.""
As to tha cause and effect argument, I leave our retden to
judge between us. They cannot &il to perceii'e, that your h>.
Bcrlion, that there is a scL-ond utiaeen Jink, called God, to (^
back to, and no more, is of llie some vuiue and coj^cy u u
other mere asaerlion.
You say that you are no optimist. The oplimist, you null
tain, "makes afl evil virtually good," while you "allow MM
of it to be absolutely bad, but make it an inseparable part of A
best system." If this he a distinction, sir, it is one without
difference. No one in his Senses, optimist or not, will M
nurder [a potiticely, iniltelf, good. No oplitnist says so. U
only says, just as you say, that it is a necessary part of Ul b .
effably wise plan. No man, therefore, not absolutely cra«y, a*
be more of an optimist than you.
And this ineffably wise plaa, part of which ci
cold-blooded, deliberate murder of himdreds of
healJien women and children, what is its great obji
lell us, "The glory of God;" an object which you think w<
tre ■' extremely prone to overlook ."
'Twould be much more to the credit of your God, sir, if yoa
loo would overlook it. What! the great parent's firatobjr" '-
not the happiness of his children, but the idle gratifieai
liimselft He brings human beings into existence, and
neglects their weliare, la gratify his own paltry hankering
incensel You say you cannot suppose I Jnte" * '" "
neither will I aoppose the intentioii, (hen, in yi: ._
But if Uie idle term have a meaiung, is it not applicable here
What being so contemplibte, so utterly heartless, as an earthly
parent, who gives birth to gentient creatures, and then causes
permits them to lira in wrelcbedoesa, with a view to his 01
glory P What human creature so worlhleai as the father w
should form a plan of life for his oiTsprin^, of which endh
misery were a constifuenl part, «hile its ehuf o^fecf were I
giatificalioa of his own grovelling passion for flattery; Won
not he be a inoiutcr who should cunsaut to reap personal glc
from the field of human misery, and feel compensated tat 1
neTer-ct>asing groans of torture his system embraces, by 1
adulatory hallelitjalis that are thrown into iha oppodle ao^
And a being so weak, so vain, so hcuutlcisly sellish, toutle
• Bw IMliT from 1 LMkport corrpfpoii.lent on thii lubJMt. given ai 1
EXISTENCE OF GOD. 93
dead to the commonest feelings of yirtne and common sense,
you irould have ns beliere the great parent to be !
1 prefer, sir, to be an orphan in the universe, to acknowledge
no parent, to depend on myself alone — far, fkr rather than to
tDBBgine for myself such a father ! What do I say ? I prefer it ?
Let me not talk of mere preference. If there be a curse beyond
an other curses, it is to believe one's self the offspring of a being
vho thus outr{4^s every generous feeling, and tramples on every
puental responsibility. If any duty be sacred, it is that of a
Mzent to give, to the utmost extent of his ability, happiness to
ais child. And shall a desire to display *'his holiness in the
pimiahment of sin and his mercy in its pardon*' absolve him from
Hub bounden dut^ ? The dumb brutes are less selfish than this ;
the very sheep will turn to defend her lamb from the dog, and
saczifice, not an idle ambition, but her life, to save her offspring.
If a great, omnipotent parent gave us existence, his first, his
most sacred duty is, to make the existence he gave a happy
one. No being can divest himself of a responsibility thus volun-
tazily assumed, or atone for a breach of duty by a love of praise.
I am no deist, sir, and shall leave the deist to resolve, as he
may, Epicurus' dilemma. The only God I ever could imagine,
since I came to years of discretion, was one of limited power.
If such there be, he has kept me in ignorance of his existence
and attributes, and I am content so to remain. You may call
me infidel, atheist, or what you please.
I protest, then, against your justification of an omnipotent
deity creating, or (wMch is the same thing in his case) permit*
ting, crime and vice, by way of showing forth his excellence
and glory. If men have any idea of virtue at all, ihey feel that
aelfiumess is not virtue ; and that any being who first gives birth
to sentient creatures, and then consults his o^-n enjoyment — or,
still worse, exalts his o^n fame — at the expense of their happiness,
is guilty of the worst, lowest, most degrading species of selfish-
ness. The slav^-holding parent, who sells his coloured offspring
into a slavery, which, at least, finds a respite in the grave,
evinces less of cold brutality than a God such as you portray.
It remains for me briefly to advert to your ten evidences.
First. I have spoken of no compensating process, except that
resulting from the growth of minerals, the accumulation of ma-
rine productions, and the formation of alluvial strata from de-
caying vegetation. Are you prepared to deny these facts? I
have adopted no " theory." Space permits me not, even were
I better qualified for the task, to go into geological details, to
weigh the respective claims of the Wemerian and the Ilut-
tonian, and I know not how many otlicr learned and ingenious,
hypotheses. Are you prepared to adopt a theory of the earth ?
to tell us how high the Alps and Andes were six thousand years
ago, and how " small the waste" which their granite peaks have
sufiered ? or to admit or to rebut the conjecture, that those very
peaks may have been protruded to their present elevation by
I
I
9i EXIBTKNCK OF GOD.
inlenisl ctmvulaiuiu or rolcanic agency P* What shailow ._
pioof, then, cim you udduui, tliat Ihey " cannot, for a Tery great
period, have been eiposed to the ravageB of lime 1"
Every tyro in geology could refute the poaition that primitive
rocks are formed after the maimer of coral reefs ; and you
surely could not so miscouBlrue ray words as to pie Ihem that
interprctatiun. I but adduced those more strikii^ eiamplea uf
mineral gru^th in proof, that, if there waa loai oa one part,
there was gain on another. Suppose that the eslreme peaks uf
primitive mountaitis should, aflei Ihn lapse, perhapa, of millions
of years, wear down till Ihey rese not above the strata of se-
condary formation, the rugular growth of whieh ia eBcerlaiaed
and acknowledged — what then ? Cannot ws suppose an age of
the world in which mountain peaks were naked granite, and
ancther in which they should he cuvered with limestone ? And
does such a natural revolution as this furnish even an apo1<^
for a proof agaiuf t the world's eternity J
Second. Third. I doubt not, I never doubted, that tlia enrlh'j
population is grealer now than it was four thousand years ago,
and that its inliabilonls are v'aei naw than they were then.
But wtutC of this ? What right have we to assume the ranw
ratio of population and improvement, or any regular ratio what-
ever, (or the still more remote ages of barbarism atid bloodshed f
Bucou's excellent lecomaicudHtion, not to forsake inducliTS
logic for random conjecture, forbids.
We sIbU grievously err, too, if from llie proaress of improve-
ment after writing, and more especially printing, was inrenLed,
we reason upon what may have been its progress be/ore Ibal
period. There is no analogy between the cases. Formerly,
ventions, improve tncnls, correct ideas, may have shone Ibllh
astonished the world, meteor-like, for a brief season, then to
die Bwoy and be forgollen. Now, signs give immortalitj U
soimds, and every valuable idea may be rendered, through th*
medium of the press, co-enduring willi the world.
But again, 1 have nowhere assumed the hypothesis,
and the other animal races have existed, under the same
as they now exist, eternally.
Fifth. Still more strangely do ycu violate every rule of ^
in arguing, that because we do not happen to be acquaint
with UiB &!cls of Iha past eternity of the oarth, there hoa '
no such past eternity. Tliia is excellent proof ol
knowledge, but no proof at all of the world's limited duration.
1
.iLj probabt; rfleollDct. thi
this hypolbHu of tludn, (he RUdd
-'-h (if we ma.j boUtve
ihe ■■ PbilMopbiral '
rlia Biuigls nlaiit; i
I i(tduo
* the nidden »pei
" PhjlOBophiraS 1
EXlSTEKCi: OF GOD
^^^SkQi. If there ha oao single sD-called science on which. Qio
crideoces are neither "langiLlB" nor "easy of apprehension,"
Oi&t pseado -science ia theology. I adhere to inj former argu-
Jatsat, then, (hat if we are to believe in the inCdlibiUty of tha
" conunon consent of mankind" in such a case aa Ihia, Ihero is
uicnd to all improvement.
Savonlh. You are light in reminding me, that, aa jdu em-
ployed a simile only, it did not behave you to prove Uiat man
ii It literal stream and God a, literal fomitain. We sec intelli-
gBDt beings reproduced from intelligent beinga. Here is no
fnictain lower than ica source. But if living crenturca did
■otualty spring, every day, from the dust of the ground, Tiho
Aall |in>ve by an idle simile thut the cause was inadequate to
Ihfl vOect 7 Becaute water carmat run up hiH, is that a reason.
wky life cuinot spring from inanimate matter? If this be the
JoeUy of logic, air, it is assuredly nothing more.
Welmowthat life doet often spring &om inanimate matter.
Tha experiment, for instance, has been tried and recorded of
cutting out a pnrtoftheinterior of a Bound potatoe ; it was theu
nscerated, and put into n glaaa tube with water, which water
hid bccii previously distilled, to prevetil the possibility of its
containing the germ of future life ; the tube waa then hermeti-
odiy sealed under the blowpipe, to exclude all action of the
(tmoaphere: and, in twenty-fuur hours, the potatoe was nlive
with animated beings, whose limbs, shape, and motions could
la clearly dislinpiialied nnder (he flolnr mitroscopo. What
•unite can disprove a fact like this f
eighth. I shall be glad to hear the inatancca you promise lo
tuniiab.
Kmtb. Your tscperiena' argument provea a little too much.
Mahometans, Hindoos, Pire-'Worahippera, and all other re-
ligionisls, know, or say they know, their Gods by experience,
o well as the Christian. If such experience, then, is to ba
winiiiled as proof, we shall have not only the orthodox creator,
.1 Allah, Brainah, Fo, and a whole host of other deities, to be
illed at onco. Allow me, therefore, atil! to doubt, when my
Jlitiour tells me he feels God. or Allah, or any other spirit, how
h o( the feeling is imaginaiion, and how much reali^.
l[joe« and power, and impossible as I fuel it to personify
':■ < one or a thousant! suiiecnaCural beings, to enter with you
d discussion of the divine unity Or plurality^-a discussion
iluuh human language seems to me impertinent — wanld be
viiie my Q\vn and our renders' timo. Into regions like those
' ■ i!ioae venture who arc acquainted with them.
HooEKT Dale Owen.
OS £X1ST£KC£ OF GOD.
TO ROBERT DALE OWEN.
LETTER IX.
New-York, May 14, 1831.
Sir,
That must be an obtuse moral sensibility indeed, which con-
siders it allowable for a man, from interested motiyes, to refirain
from endeavouring to promote what he deems lo be the cause of
truth. And the bold justification of this principle by a sceptic
leader, so far from recommending his cause, will operate de-
cidedly to its disadvantage; for mankind in general look upon
temporisers and dissimulators, not only as void of principle, but
as acting a part unworthy of high and honourable minds. In
noticing this case, however, it is not my object to make "accu-
sations" against sceptics. Were that my object, I should not
stop to consider so comparative a trifle as this.
My assertion, that the editor of '* Priestcraft Exposed" had
renounced infidelity, appears to have been a small mistake,
tliough not of my own making. It would seem that it was not
the editor, but the printer, of that woxk. And what i9 the
mighty difierence, so far as the fact of the conversion of an
infidel is concerned ? It is not denied that that printer was an
infidel. But, to place the subject beyond all further evasion, I
here expressly declare that there was a time when I was myselT
an infidel ; yet I am now exerting myself in the defence of Chris-
tianity, not however from interested motives, but from a full
persuasion of its truth. And, sir, I can produce numerous
other individuals of veracity, who are ready, in their own
names, to make the same statement in relation to themselves.
Is this enough ?
I am perfectly willing to leave the question of cause and
effect to the good sense of the community, without further argu-
ment — ^perfectly willing to leave it with that community to say,
if an effect does not prove a cause, even if we do not see that
cause; — yea, and if an intelligent effect does not prove an
intelligent cause. For my opponent to denominate this argumen-
tative appeal ** assertion," seems hardly the way to meet it.
Optimism teaches that murder will work for the good of the
murderer, &c., and that all evil is productive of good. I
believe that murder will operate to the detriment of the
murderer, and that some evil is not productive of good, but is
itself produced as an inseparable consequent of good, whose ^
existence is on the whole a greater good, than would be the non-
existence of the evil, and the consequent non-existence of that
inseparable good. Is this " a distinction wiiliout a difference ?'*
Is there no difference between making murder operate for the
good of the murderer, and making it operate to his harm f
r
EXISTENCE OF GOD. P7
re Gtvl cTcaled at all, hiTnaelE must have been the groat ciiil
■nd olyecl of Ml opentlians ; for Le could have been under no
obligBtion to nan-entities. These would nut have bueu the
l«»en>. bod (hey never existed ; foi non-entities cnn realize
nralher eiislenge nor the lack of eiislenoe. God iraa thererore
ondet no obligation to them whatsTCr, to bring them into being;
under no obligation to them whatever, to create them for their
VKa sake. A3 he was the only being in the universe, his o(
eoiuae was the onty interest to be conaulled, in relation to their
crettlion or non. creation. It would be iinreasDnabte indeed lo
appose, that, when it was at his option to create them or not,
ha must relinquish to them any of hia lights in case he tcere
I» create Ihcm; for, ail those rights he could retain, merely by
ftrhaaing to create. His great object, thee, in creating, must
bare been bis own glory, consist that glory in what it might;
wbich glofy he regards, and requires others to regard, not with
m feeling of selfishness, not with a feeling of pride and ambi-
lioB, but because it ought to be regarded. He respects, and
roquiieB others to reaped, the excellency of his own character,
heauue it is excetlenl, and because excellency, be it where it
may, ought to be respected. He regards himself, and requires
olheis to regard him, not lo giatify a " paltry hankering after in-
cense," or "a grovelling paasion for flattery," or "an idle
■mbilion," but because it would bo wrong in him to disregard,
ot nut (0 require others to regard, moral excellence, like him.
srlf. tie regards his own glory chiefly, and requires others so
lo regard tt, because he is the first, the most glorious of beings,
whose glory ought to be cliiefly regarded. I^ then, that glury
coiUd be promoted by the creation of rational intelligences,
(and Uiat it could be, there are a thousand considerations to
show,) he not only had the right, but waa under the moral
obligalioD, to create (hose intelligences. But I deny, that he is
nndet any obligation lo present those whom be creates, rational
beings as Ibey are, from sinning, be the consequence lo them
what it may. God's glory requires their existence as rational,
responaiblc, free agents. Being rational, they know better than
1(1 sin. Being free, they are under no obligation lo sin. And
tnnst the divine glory, the divine supremacy, be sacriUced, by
the noD'Creation of &ee agents, becai^se, if created, they would
needlessly choose to sin ! Must the self-eiislenl, the supreme,
be thus snlyected lo the caprice of man '. Never 1 no, never !
It needs not be said, (hat he could create them thus, and yet
pTEveni their sinning. It is not to be aaaumed, (bat he, in hia
sphere, t-auld teiiely prevent any sin which he does not prevent,
viuit sin soever man, in a different sphere can wisely prevent.
Besides, it is a self-contradiction to say, that be could give them
IhAt d^ree of ralional, moral freedom and responsibihty which
would render them absolutely liable to &1I into sin, and yet
eiairt that they sbonld nil lalt. And such a liohiUty may b«
Decenary to the existence of ibe highest degree of virtue,
r
I
EXISTENCE O
of God. It needs nut be SBid. that he is under obUgalion
act in relation to tliem, as an earllily parent aliould act in relaluo
to Ats children. He etaads not in the attitude of an eaflhJj
parent. He has moral rights and moral claims ivhich no auu
paront can have. He is tha infinile and lupmru creatar. He
has the moral goremment of the universe on bis Ehoulders. Hn
moTes in a sphere fer other than man. Nd man's glory ahonld
be the chief object; wheiefoie, a human parent is to mako bis
child's happiness paramount. But to say that Cod must make
man's happiness thus, though it clash with the interest of the
whole universe, and even with his own gloi}', is to malie man K
more important being than the deity himself. / consider
Aoiuwsi to be of higher importance even than happineti ; and
likewise, that the great being who sustains the univerBe, is of
iniinitely greater consequence than the v>/iote of that universe
which lie sustains, and which, with inexpressible ease, he
could remand back to non-existence, God and man act in
very different spheres ; and circumstancos alter cases. Some
things which wotdd be proper under one set of circuni-
ttancoa, would be altogether inipToper tmdei dilferent onfs.
Man acts within a very limited sphere, and for very liaiiled
inlorests. To the promotion of Uiose interests he can ex-
clusively devote himself, leaving other inleresls without fail
sphere to the care of others. Suppose now his sphere to be
enlargeil, lie would have additional mtereals to promote, and
would therefore have so to adjust and balance those interests, as
to prevent their clashing, or (be gaining of on undue advanUfe
\iy one over another. Thus would he bo no longer under
circumslancea to study the exclusive promotion of the inlensl*
fint committed to him , or to act in relation to them just as It
did before. Now God has the countless concerns and intereill
of the Vi'holo universe to adjust and balance, all of which relate
to and bear upon one another. Ho has the geTieral good W
consult, not the mere and exchaive happiness of imgodh m<N,
And he has likewise his ovm glory to maintain. Under ill
these circumstances, it must be obvious, that it would be al-
li^ther improper for him to act in relation to any individnBl,
just as if he were the only object relative to which he had to
act. He has indeed, even under the ciicumstancea in which he
is now placed, no right to do any one injustice ; but 'lis doing
no injustice to men to punish them for doing wrong, or to for-
bear to pnvent their doing wrong. And, within the bounds of
justice, God has a right lo confer upon any individual us much
or as little holiness and happiness, as the general good or lus
own glory may require. Had he the family but of one moa Cot
which to act i had he not his infinite gloty to muntain ; in fine,
where he precisely in tho sphere of an earthly parent ; it is eai;
W perceive, thai he could coitiiatentli/ do very differently bon
whtl he now can, In relation to that particular family. Wc mi^
99
tken, that it is not the lirsl duty of God to make his ereattirca
happy, and that he cannot consiatently bestow unmingled
happineas on all hia creatures, althnugh !;e has the pAf/sieal poiner
u to do. Ilia Jiral object, as it ought to he, is his own gloiy ;
vhich is ever to form the chief item of that fn-eal tcAole of which
i the phrase, "all Ihtngi coraidered."
neaa of hia creaturea, so far na ean
t wisdom, ia for his glory ; but no
Anther. Their abstract happiness would by no means redound
tolhis; for anch happiness wontd have to be conferred at the
eipense of every thing elae. Wherefore, the happiness of man
could neTor have been the prime object of his creation. It does
not therefore detract from the wisdom, power, or goodness of
God, that sin and misery are in the world. But it dees detract
from hia power, yea, it matea him inferior (o man, lo say that
he cannot prevent sin ajid miaery. Cannot, and aannot connsimidy,
tie very different cxpressiona. God can do any thing which
maa can do, besides doing what man cannot do. He con not
only prevent all the sin wliich man can, but all the reat besides.
But he camiot consistently do this. As the moral govemor of
the Diiiverae, he cannot comistBttUy act in man's limited, abstract
sphere, regardless of the great whole. An infinitt being, then,
it Ihe only one worthy of the name God ; but the limited God
of Plato, so powerful as to produce all the good existing through-
Mi the uniTcrae, and at ihe flanie tinie so wealt as to be un-
able lo prevent a flea-bite ; so powerful as to move all matter,
and yet bo weak as to be unable lo sabdue a powerless, motion-
les^ lifeless clod— roarvellouBly refractory by Ibe way — ia a oom-
paund of contradictiona and absurdities exceeded only by that
af nothingarianism, which neither believes nor disbelieves in
this same Platonic foolery— and by tlie reckless infatuation that
ia "willing lo remain" in this nnthingarian state, regardless of
God, and indifferent to interesta moraenlous aa eternity.
A few words now on my ten evidences. And
First. The present appearanct of the earth. I, sir, am "pre-
pared to adopt a theory of the earth ;" which theory is not the
Wemerian or the Huttonian one, neither of which is truly
"learned," but altogether visionary, being foimded on imagina-
don, instead of inductive science ; but it is this : that the
granite peaks of mountains, void aa they are of all oi^anic mix-
ture, are thus ahowa to bo primitive formaliona, and n&t
secondary ones; that, aa some of those mountains have no
■tnta of submarine formation, they must have been original
elevations, and not upheaved by volcanic agency from the
bMCom of an ocean teeming with animal life; that their peaks
or ratnmits are continuidly wearing away ; that, aa granite doel
not groa, this wasl4> is not replenished by any compensating
piwem; and that, as those peaks, notwiustanding their cun-
tiotuil woale, aCill tower aloft, but slighdy affected in their well-
r
100 EXtSTEHCB O
pcoporlioned, spiral forais, Ihej caonol long have been tho anb-
jacls of dilBpidation.
Second. Tiepc^lalionofllitearlA. "Bloodshed, barbarism,'^
and all the various means of depopulation, lia»a prevailed dar"
the last four thousand years, and yet the human race haye tv
on the iacreme. Now, it is neither logical nor analogical, K
gappDse tbnt limiiar cauta before thai period would have pi
duced diDtmilar effects, and occasioned the race to decna
Thu 19 a plain violation of the Baconian and Newlottian n .
of inductive logic ; though not half so groaa a ona as ia whri
my opponent says in lelation to the non-existence of men and
animala under Aeir present form from eternity. Whatcanae do*
he know to be operative, or to have ever been operatise, capabli
of producing any radical change in the form of man or beaotl
Thia idea ia a moat outrageous violation of the inductive rnlj
above mentioned. But suppose a change mform to have taku
place, how would this oHect Ihe inereaset '
Third. Knowledge and improvement. Suppose the ratio
improrement, and the progress of knowledge, prior to the invB
tioQ of wriiing, to have been less than they now are, still the
■traaiome adrancoment; for the nature of the human mindi
priwressive. Not far back, then, would it be necessai; to go, I
find Ihe point of uttoi human ignorance.
Fourth. History and tradition. These both positively show
world to have been in its infancy a few Ihonsand years ago.
this evidence was not considered in the last reply to me, I si
expect it to be noticed in the next.
Fifth. The l^k of any memorial of the worliTi eternal
Some great names and great events, of an eiiatence aniecedet
to the invention of letters, have been transmitted dowi ~
wilt descend to the latest posterity. But what are
names and events of a prior eternity ?
Siith. Tlu common consent of mankind. The earth mOStM
aniedly is tangible. We can tecl and see the operations (
nature, just as we can those of art. It is only, therefore, li
men to form their opinion, whether these tangible, natoll
appearances exhibit manifestations of mind. And on this an]
Jet^ so entirely accessible to the smallest capacity of the md
unlettered barbarian or savage, the common sense of mankbd
both of the enlightened and unenlightened, has decided in M
favour ; which decision, in aucA a case, may be considered tl
Toice of nature, and therefore of truth.
Seventh. The stream and He fountain. Intelligent beings M
not produced by one another. Aa well say ll ' '
They
groa, as to say that men produce intelligent beiii|
They faahion not a limb, they mould not a feature, they imU
not vitality, thoy create not a facultj;. How absurd Uk
talk of lAeir producing inteiligait beings! But if Hey i
!..__ .,._ .1 ^ iji^j ^^^ j^ produced by « ' '
BXISTBNCB OF GOD. 101
|tiir eaow, m by a God. Bui QOD-intelligence con never tmpait
intelligeace ; Uierefore there must be a Gud. The case of tbe
pTodacCiiin of uiimal existence in distilled vater, Ac, as ad-
duced by my opponent in hia last, will not overthrow this
pinitioii, unless be csn prove that thero can be no germs of
sensitive existence introduced into a growing potatoe, or that tho
distilling of water deatroys such germs actually existing in wafer
in it* natural state, or tliat the "blow-pipe" deatroys the same
Dibting in tbe atmosptLere with which il cornea into contact, or
that there is no God to give eustence, independent of second
now do.
The celebrated William Tennant once took much paina to pre-
ftn a Bennoa to convince a diitinguislicd infidel of the error
of bis senlimente. But, in attempting to deliver it, he became so
confused, that he was abliged 1o stop, and close the service by a
pnyei. This nnoxpectcd Ikilure on Ihe part of one who had so
oHen astonished the infidel with the pottei of bis eloquence, led
the latter to reflect that Mr. Tennant mudt, at otliei times, have
been aided by a divine power ; which reflection resulted in Ma
Tbe French fleet under the Duke D'Anville, consisting of forty
Vessels of tfar, di»tlned for the dcstfuetioii of New England, in
174(>, was entirely destroyed by a tempest on the night succeed'
ing a general fast throughout that pact of the country.
A certain clergyman, in one of his sermons, spake of the man
m the camp of Israel, who was atoned to death foe gathering
■ticks on the Sabbath. A man present, lo show his contempt,
left Ihe house, and began (o gather up sticks. When the asaom-
bly broke up they fouiid the man dead, with a bunille of sticks in
bis arms.
Some dozen or fifteen years ago, there was in this city an
infidel society, whose test of merit consisted in transcendent
bUwphcmy ; and he who could eicel in this fearful qualification
■as entitled to the preaidenlia! chair. On a certain occasion, one
of their number, a hoary-headed old sinner, bad exceeded the
rest, and was conducted to hia dear-earned seat of distinction ;
and, as his companions in ^111 were on the point of placing on
hia head the coronal of iinpioly, he fell lifeless on the floor ! The
society, astounded at the event, disbanded, and Ihe author of this
anecdote, himself a member and an eye-wllncss, renounced inU-
delity, and embraced Chriatiamly.
1 could, were it at all necessary, give numerous additional in-
Mances of a aimilar kind. To believe that such occurreneea are
chance events, appears to me lo require greater credulity than to
believe Iheyajo Special providences. With regard to genera) pro-
iMpncQ, It may be discerned in events innumerable, and in ttie
■ -in of things. Misery is connected ""'illisui.iia^jaK.c
r
I
1
102 EXISTENCB OS GOD.
with mcanneBB, natLonat pumahment with Dationd Uansgrcsaion,
&(!., &c., &c. So obfious is this, that even a Jeffenran, when
reHecting on slaveiy, could exclaim : " 1 tremble for my counOj
■when I reflect that God is jusL"
Minlh. Experietiee. I pja not aware, sir, that Mahometuni,
Hindoos, &c., pretend to know their God by experiena. Bu(
mppole they do, it doos not follow that nobody is to be beliered,
because tome make false pretensions. My ojiponeot tells mo be
knows not God. I believe bim in this assertion, notwithstanding
some of the lest of the human race utt^ falsehood. In my tum
I solemnly declare to him that Iknoai there ii a God, Will ht
Tenth. Revelation. Wo shall shortly have an opportunity to
enter into the merits of this evidence of the divine ciistcnce.
The course pursued by my opponent in relation to my argu-
ment on the subject of the divine unity, though a. very ouy
method of carrying on a discussion, is calculated !□ shed bul
very liltle light on t, subject, and is any thing rather than " Free
Onlo£M Bacuelsb,
TO OBIGEN BACHELEB.
May 21, 1831.
I have said — and I adhere to the sentiment — that 1 hold (hil
man excused, who, that he may procure bread for his wUe and
children, stmiiks from publicly incurring, as a few piouaen have
incurred, the ill-will of a world that has not ;et leaml to TeejMot
heterodox honesty. Shall he who expresses such a sentiment
pass Cor one who has an " obtuse moral sensibility f' So let me
pass, then, with you.
I marvel, sir, at the tone ;pou aaaume. It is one which 1
Simder similar circumstances,) would nevei permit to myselt
f sceptics persecuted Christians, and that Chris&ns kept silence,
not on their heads hut on ours would I charge the blame. At out
door, who rewarded sincerity with abuse, should I deem the ma
of their silence to lie. I should Ceel that it ill became those who
outlawed, instead of honouring candour, to complain that can-
dour was so rarely to be found. I should feel that it behoved
"~ "rst to appreciate openness, before we ventured to demand
!((3
to cnllWale it in myself. Nut da I believe that (so buldncsa bo
but tempered with couitesy,) them ia, in thia country, nearly
so much to be risked oc lost, by an nndiaguised avowal of
hRTCsy, aa the Toara of dissentere &am the estublished faith may
Lifllimea imnginu. Steady, piudenl, disinterested, moral conduet
vill oomtnouly outweigh, in the long run, the most beterodQi
rEtiulaliuu ; and if all who cannot say Shibboleth to the fashioa.
iiljle creed wonld stand fbtlh and speak prudently but fearlessly,
we should Boon pat an end to the peraecutiun of public opinion,
u our ancestors did to that of tho rack and stake. While, (liere-
fure, I urge no one wlio depends for the actual support of his
fiTiiily, to an open avowal of heresy, I would enoourage all
never to we^h riches or a ^ood name against the benefits whicli
the honest expreasian of opialon may produco for our race.
I havit not deuied that cases may be found where the acep-
lical, but especially the careless, become religious. Our early
■mpceasions are aa strong, and often recur with so much force 1
Ikaides, a man may be a sort of scoptic from thoughtlcssnesa as
much aa from conviction. That any man alio has ones ihoroughli/
naHiiiud the enidaieei of theology, and then deUberately adopted
Ihe opinion that it is an imaginary science, has ever, except
under the influence of diaeaso, ronounced that opinion, permit
me bj doubt. But suppose that all the boasted cases of convei-
Kion truly had some beltei foundation than that of the Lockport
editor,* are they as one to ten — nay, aa one to a hundred, to
Ihe converts to scepticism? Wliat thousands did not Paine
convert? What tens of thousands have not surrendered Uieir
religion to the searching wit of Voltaire? The progrcaa of ortho-
doiy is oalenlationsly announced; the progress of heterodDiy
a rapid but silent. A conversion to Chrialiauity is trumpeted all
over Christendom ; a conversion to sceptLdsm is hardly whispered
to one's next door neighbour.
And now, sir, for your most sti'anee argument in defence of a
God, who, you say, seeks, first and t^ef, his own glory.
God, you tell us, could be under no obligation to non-cntitiea ;
amst^uenlly under no obhgation to place the beings he might
CTcale ao as to be either good or happy. Of his own free will
he created ; amte^uenlly he could not be eipoctod lo relinquish
aay of his rights for them. A liability to sin, involving the
oecssBity of vice and crime, may be necessary to the greatest
d^ree of virtue, and is necessary for the glory of God. Holi.
r
I
I
happy without his h
ness as he chose, acted wisel; in creating vice and sufferine; lot
it is not the Btst duly of God to make his childien happy. lIlMJ
are your arguments. j
SniTGly no set of theologians, barbarous nr ciTiliied, auc
or modem, ernr conceived a being mace coldly sel&ih, v
calculatingly heartless, or more childishly imbecile, than thitl
There is aicuso for peraonifying the gentle and untiring lo
of a mother, the disinterested and wakeful cars of a fathei, I
self'forgettiag aflection with which an enlightened parent walchaf
ovBT the yonng creatures to whom he has imparted eidslence
amootha before them the path of life, sedulously lemorea for
its temptations and its follies, stirs up within Ibem the i
flame of generous virtue, and thus prepares for them a peao
and a glad existence — there ui excuse for peraonifying under tbi
form of a great parent, feelings so amiable as these, and callini
(hat universal paternal spirit, Gad. But what shall ws say ■
(he imagination (unredeemed by aught of moral beauty,) thi'
conjures forth a being who siis down to consider, before ft
gives existence to his human oS'spring, how much of happinea
ho is " under obligation" lo confer on what are still con-entilic^
but what will soon be seutient creatures? who decides, tlut H.
he creates thom cf his own free-will, he " cannot be expa^sf H
relinquish his rights to bcnclit them, or forget his glory to think
of their happiness ? Obligation I cannot bo expected 1 <)iM
Heema lo listen to the excuses of a souUoss misar, whom jusliov
bids to pay a dollar, while the law excuses the payment 1 Am
thesB are to be the reasonings, this the feeling, this the pat
affection, of htm whoso goodness is ineffable, and whose t( . _
mercies are overall his other works! He is not generously U
rejoice in the sinless virtue and nnchcquered enjoyment he caa
give, but heartlessly to calculate how much of good aod of
happiness he may be excused for withholding from his children 1
If such, sir, be your God, if within his eternal nature there
spring no fountain of love such as wells even in the human breas^
and gives the Ue, even there, (o the sordid calculations of unleel-
ing Bclfishneaa — far plainer and honcater were it to declare that
God holds in his hands the power (and is resolved to use it,) la
make us miserable, and then to ask us whither we dare to appeil
from the cruelly of the all-powerfuL
But a liability to sin, says the ingenious apologist of deity,
may be nocessaiy to the highest degree of virtue. What become^
ihen, of the goodness of God ! Would his virtue be increuai
by such hability f Or, to speak of earthly realities, would mj
□pponenl forbear (if the power wero placed in his hands,) f~
take from a child of his the liabihty to vice, teit Oereby ilt tilt
-touW be Uuened t
Bui Ibeu my opponent Ihioka vice is necessary to the glcwyi
K^ EXISTENCE OP GOD. 103
God, that Lc tnay aiiow forth "his huliness in iu puniahment
and his mercy in its pardoa " " If God," ssyi a French
■wiiler.^ " made man in hia own image, fiJl well has man
iDlurned the cumplimDnt !" And he has selected but sorry
ipecimena of humanity, too, afl^r whith to fashion lite heing he
idotea. A king may rejoice in iniquity bccanse it affoids him
the credit of pimiahuig it ; it priest mity be glad that men tres-
para, that he may sihihit hia mercy in absolving them from their
tiuiagressions ; but if wa ate tn make a Gad in the image of
nuui, tet UB, for decency's sake, choose more respectable models
lluui such kings and priests.
And then the idea of an infinite God being glorified by aught
Ihit the insect man can think, or say, or do I If all the caler-
piiUn in America vere to sine your praises, and extol your
visdain, not one day in seven, but all the days in the year,
would you, (even supposing you to ba>e created thsm,) be
greatly flaUered by (heir scnseleBs adulation ? Grant that you
vn'e cliildiHh enough (o constitute your glory the first and chiel
object of desire, woald that glory indeed be eialted by the
caterpillar chorusi' Yet you will not deny that between you
and an infinite God there is an unmeoBuiubly greater distance
than between the crawling insect and you. The God, therefiire,
who ihonld conceive his glory to be increased by man's wonncr
and ailarBtion, would be far more weak and vain than he, the
mui whose worse tban childish hankering after applaiue should
be KialiGed by the hallelujahs of the earth-worm.
But interests claah in God's kingdom, and man's happiness
mnit be saciificed. In earthly governments of ignorance and
imperfection, intereata may clash ; as regards the perfect govern-
ment of heaven, the suppuaitioii is absurd.
And all tbis plain, matter-of-fact argument, which comes home
to exery one who ever felt what a duty be incurs who imparia
teatieat esistence — all this weight of reasoning, which our
tnotal sense stamps as unanswerable, is to be got over, by a
bare, hamrded assertion, that God, though be prefers his glorifi-
cation to hia creatures' happiness, yet regards it, " not with a
feeling of selfishness, not with a feeling of pride and ambition,
Wt as it ought to be regarded." I prt^ you, sir, what is this
anertion worth 7 Is a preference of sel Exaltation to the hap-
pmess of others to become a virtue at your fiat? Is a love of
^otj to be disconnected from pride and ambition, because you
deckre it so? What apologist for a tyrant but can sa^ — but
lu nid — the same? What pander to legitimacy but will tell
U, that the anointed of God " regards his own glory as it ought
lobe, regarded," and that " the great man who governs the na-
tim is of inQiiitely greater consequence than l^e whole of the
i«^n be governs ?"1- And here, in truth, may we ace the real
•Ir Comic ii^Sf PIT.
ftoBjihriitii: "The gieatBe)ngwhOBU.ljiinillicnnivErM>nt lod-
I
106 EXISTSKCE OF GOD.
tODtce or this mcragtcoos caDcepdon. Hen were accuBloDied I
hear the pnmjdest tmoag their eaithl; moiiarchs 1iolill>r plu
Lheir glory first, and ihe natioD's welbie afterwards; naf, I
heai them decUie, with the "^ruid monaique," "Lepeuplt,
e'ed am'.'"* — and it wis Datuial enough that, when they IH
■bout imtalling a monarch of the skies, they should think '
commtDd human feai and homage, by attribntiiig to him a
Fur the nke of man's liaiiqaillily, if we mual have a heaven^
lung, let it not be one of the old, legitimate, rigbt-divine scheo^
biit a sorereign more suited to these modem times of demooacf
and rerolution.
I hare but litth> to add on yooi ten evidences, having altoodj
noticed them in detail.
YoQ have a right to adopt any theoiy of the earth yoa pleaM,
and I an eqoal right to disaeut bom it, aasapported aa it 14 ex-
cept by your own asseitian.
To the atgaments contained in the paiagrapha two and thiM 1
have already replied.
Fourth. Yon coDiplain that I have not replied to ymir IMV-
lioD, that hL-lory and tradition "ponficejy lAote the world li
have been in its inlancy a few thousand years ago." Truly, ml,
I coaceived thut such an argomeiit needed not one word bi
refutation. Shall the dreams aod imaginations of barbarilU
three or four tiousand years ago, even if we suppose them 4s
have been accurately tranamitled to us — ahatl thcae dreams w4
imaginations, which now spoke of the woild's creation, >d1
anon of its speedy dissolution, be received as proof — oayyM
will have it, as poiiiive proof— that the earth wai in its infanojf
Let those trust to such a broken reed who nill.
Sixth. There is tangible proof on the earth of its own exiat
encB, and of nothing more. But let us assume the very atgn>
tnent in dispute, and admit that there it natural proof of a Gm)
is this proof no accessible to the meanest opacity of the mMl
unlettered 1 Dr. Chalraera and Bishop Walson, whose C«;uC<
ties were not the meanest, contend that (here u no nalnial pnio(
and Ihat we must (rust solely to revelation. But what man iB
i: j__:._ -L. -|,iiigm;eg of the earth's rotundity ? Tbe«,
men, are lar mure tangible, even on the admiaum of Iheologiom,
than the evidences of the deltas eiistence. And if tho " com.
— " — — ^t of mankind" failed until Galileo enlightened it, to
aplronomiual problem, is it strange that it should aisu
in solving the theological one r
ask me whence the belief in supernatural bein^
.1 be unfounded in truth? The poet's reply, J
BXISTSHCB OF GOI). 107
" Bee from Ihe reorUng panh and Imistins akicj,
nace goAa dowWDcT ao<l flcnds infcmta riit;
H«v Osod the drtadfulf Lhere the bleiBCfl nbEMUa ; i
Godi poniol. Dhanffefol. pawauatc, lu^uet.
And, formed like trrantfl, lyrantB mi^hl believp I"
Serenlh. A father and mother do not produce their cMld?
I, NT, no one thing ihruughaut the universe produces anolher.
I the spider, when she spins &om her own bodj' the silken
et of her web, dnea not produce that web, nor the silkworm
In veUow cocixm. Then the sun is not the canao of heat, nor tho
Mttlk wind of cold, nnr virtue of happiness, nor vice of misery.
TVin, in &ct, cause imd effect are words utterly devoid of mesn-
hg, except in the one only sentence : " God is a. cause, and the
Biiveise aa eSect." You assume the hypothesis, that nothing is
tnoduced except bj a God, in oidei to prove that God's ex-
E^^th. This argument is utterly unworthy of one who poa-
rnnm your ingenuity and resources. Suppose every one of the
iialBiices wtuch you adduce (without giving a sinele authority)
ta be Wrictlyimd Uteially true,* what shadow of an argument
d« ihey fiirnish of divine interposition? A clergyman is put
Mit during his Eermon, and his confusion converts one of his
udience : rather odd, 1 admit ; but 1 should not thence argue
Am God confused his servant on porpose. The New Englanders
hft «nd pray, and the French fleet is destroyed ; and how
nuj linndreds of fasts are never answered at all 7 is it so very
BnreUous that one tinie in a thousand the thing should fii t
& few bacchaiialiaiis perhaps (for if there be say truth at all in
Uuitoiy, I should judge the society to have been of boa tivrms.
Dot of mjideit; it is inlDxicatioa, not scepticism, that produces
fnaiile blasphemy :) — a few dissolute boon companions cnrao
■nd awear over their cups, and one of them (struck perchance
vilh that apoplexy which eo often rewards the worship of the
bottle,) drops down dead: the marvel is, thai such thinga are
Dot heard of every day. As to the certain clergyman and the
foot man gathering slicks, I should tike much to be furnishtd
vilh the names, dates, and localities, and to know whether
Qle poor wretch was not frozen lo death in endeavouring to
• 1 think It rii^t to Blnte, Ihst Ihough 1 have miide Iho itrio[e>l inquiry, I
^faAM soidetj*' of which you >pe&k. Dr. Bo^n, to nhom you ref^iTDd
H ■> TOUT ■affiaTitr, told me ba hud beard It u a report, and coold m
■««& heard a v^pcr of ilj eiiBtence : nod— the itronii^t prBHumptlTi
diae* er all— the tnut oiaken at our nwd cllv neior elumbled npon thi
■a) "jod^menl of providmco." wblofi would liavo letved (or so itrikli _
UkMnUon lo •omo cf Uwlr favollrito ■reuinrnU. Could nimn, plane, or
AMI. W Ifivi'n. »o might pmublr Hai oat Ibe Uulh, but nut oue of Uieae us
L..
108
pick up a scanty supply of winter fiiel ; I have foUowed my
.1 occupationa an ISunday for the last ten or fifteen <rean, and
«s not secai to oic very likely or Tcry just, that 1 should be
spared so long, and the slick •gatherer struck dead for a sin^
offence.*
have not a word to say in reply lo my opponent's "ei-
periente." Let him permit me, in return, to give mine. I
was brought up by a kind and strictly religions mother, in Ibg
very lap of orthodoxy. Slowly, and with a painful effort, did I
first venture to doubt the infallibility of the doctrines Ehe tangU
me. Again and again did I examine the evidenc"- ■" •>-'«—-•
of tlial religion which all my early associations I
to find aacied. In rain. The more I saw and read and ic-
flected, the more thoroughly convinced I became, that n
80 eloquent in every lesson that regards the welfare of man, ii
silent regarding tlie doings, the attrihutoa, nay, the existence of >
God.
It is many years since my opinions have given me, even for •
moment, amiety or uneasiness. And I am hold to say, that ou
one can attain to the seienily and contentmoDt of mind, and lo
the unshackled freedom of spirit which these opiniona produce,
without saying, with me, that if it were possible to eEchanp
them again for orthodoxy, the wealth of the Indies would pooriy
eompenaatE the eichange.
Am I not warranted, then, in endeavouring lo obtain for olhes
the same freedom (rom ghostly dreams and disquieting imagina-
tions which I have thus gained for myselfr
I feel that 1 am. In probing the foundations of (he orthodai
laith, and in unsettling (as in the case of some I may perduuin
have done) (he belief of ycara, I fear not the consequcncea Ir
our readera' peace of mind. If tlie history of my own feelinp
is to be admitted in proof, they will be, not wiser only, but bif-
pier also, without their supcr^lions.
Rdbebt Dale Oweh.
■ How Jo yau inlcrpret the followio^ painfraph, qhidi 1 cut from t noB-
ber of (he (LoniloD) Atltu, rccrived by Ebe loBl arriTuii 7 It pngret u Hfl
H •Bok-gnllierin^ nn the Hrtl d»v of the week oBeninvE to tho Oeinfl
Dl/ii\B inpravtrr. — At NDlliiL^hBin, an Enqutit was tiejd on Uh bodrtf
Anne White. SbD hid been in the rdttlKidjgl ehipel oo Suoday, janedhr-
m
aOBERT DALE OWEN.
New-York, May 21
I perceive it Ib admitted, that moral courage is one of
ibe first vS 'irlues. Une would bardly expect, after bearing
lUcb an admiasion, to find the iadividuitL making it excusing
hif adherents from the eiereiae of tbig Tirtae. But why
■haold Ihc man who excuses its deficiencjr in atbers, value it
w bi^l; in himself? A thing bo easily cast aside cannot be
of mach value ; and it would therefore be well worth the con-
ndeiatinn of sceptics, whether, to avoid prejudice, and to run
DO risk of injuring society and ruining souls, it wi<ald not be
better fot them aU to desist from its promulgation. But if it is
indeed ao honourable, and eo worthy of being cherished, a lack
thereof must be le^ honourable, and a, moral delinquency.
Besides, if men are to bo excused from its oxorciss till things
be favourable, and the world approve, most assuredly they will
eiercise it never ; for what moral courage can there be, in act-
ing in accordance with the opitiion of mankind i So then,
•ceplics are to be escueed from exercising that honourable, flrsl-
tale virtue, moral courage, till llie world shall have become so
favourable, that there will be no opportunity to exercise it!
Wen, then, my opponent is perflnuing a very gratuitous task,
kltogetlier uncalled for, by the exercise of his. Ha may as well
vkit, and be excused. Who owes him any consideration for
the exercise of a ^uaEty so innocently and harmlessly dispensed
with?
"If sceptics persecuted Christians." Sir, they do persecuto
Christians. They are continually slandering, reviling, and abus-
ing them, Dtteriog against them all manner of hard speeches.
Still, the conaciences of ChriBlians do not sit so loosely upon
ibem, as to permit them to keep silence in relation to Chris-
liuity. Ko, sir; the totie of C/irialian sentiment is higher than
Ihjs. It fliea the price of truth higher than a Uttlo temporary
basness. It makes it of too much importance to be dispensed
*ilh tot any amnderation tchateeer. It permits not ila votariea
loliide their heads for fear of danger. It makes Ihem heroes ;
h makei them mart^ra ; it calls them to die, rather than abandon
it How conlemptible, haw mean, is the compromising, tempo-
rising scDtiment advanced above, compared with this ! But it
•eemSi after all, that there ia not so much to be risked as sceptics
Inie supposed, by an avowal of their sentiments. O no.
Christians then are not such pemecutors as they have been
■ out to imagine Ihem to he ; oiid so these moral titroea iiaTe
been delened from Aonufy by a bugaboo of theit otn /xnc^.
110 EXISTBSCK OF GOD.
No doubl Uie inirld will sooa be discDthralled bom tht .ann
cles of prieitcrafi by mcA moral giants — which by the wny T
not be so very bad, if il is not sufficiently ho to have m
" ui^d" to eiertiou against it. But what wonderful ideal
the naturo of moral obligation must my opt>oneiit Latc,
snppoao a man leleascd fiom the discharge of daty on accoo
of opposition I Were there no other rejbrmen than lb
sceptics, it would be some time ere the abomiuations and cnu
lies practised in the heathen world would be brought to a len
I do not believe, til, " (hat an; man iclie hat
examined fAe evidencea of theology," ever hat adopted the o\
that "it is an imaginary scienee." The most noted ii
have been noted likewise for Ibeir auperSciality on this ni1g«
Hume owned he never read the New Testament with atteatifl
Gibbon appears never to have perused any able defence
Christianity. Voltaiio had but a superRcial knowledge
religious sobjccta. Paino quoted the Bible from recoUeelu
and made many egregious blunders. 80 much for these thimn
axianineri. But many who have embraced infidelity (or wont
thorough eiamination, have, on making such eiamina"
nounced it — not however " under the influence of £
but under that of conviction. And, with regard li
made to infidelity by the ribaldry of Paina, and the wit
Voltalce, superficial indeed must the minds of Quch iodividq
be, to be caught by the trash which served even their sntl
but so pocrly in the dying hour. No doubt if the truth 1>
known, many of those converts who pass imder the naoM
sceptics, would, like the printer of " Priestcraft Exposed,"
found to have " no fiied opinions of any kind." Ai '
was tho substance of my original proposition respecting at
viz., that many of them, on renouncing scepticism, confess I
they never were sceptics in reality. But why this ftm
this hAlf-EUppressed admission, <Caa,t, the couTermon of ■r—'
is posiible, when it is so common a case, and when C* '
rose from so small a beginning, and now embraces so ibi|
portion of mankind I A few words now relative lo the du
glory.
I said, sir, Ibat God could have been under no obligallai
non-cntiliea with regard to their creatiim or non-ereaiian, 1 1
that a liability lo fall into sin prevents aaurance against it,
that such n hability in man is necessary; for, that God's |
is promoted by tho exercise of his mercy in the remiaaa
sin, and of his justice in its punishment ; and conaequa
Ihal the divine glory in perfection could never have been nd
had sin never existed. I said, that, as God is Ihe plia
beui|in the imiverse.his glory is,of right and oiii7aItm,fllri
chiefly to be consulted, alwavs barring injustice to his oreAt
which would itself be derogatory thereto. 1 admitted tl
would be fur ll;e glory of God lo make his creatures •■ b
EXISTENCE OF GOD. 1 1 1
islentif villi the intereala of the great whole,
I fiiTther. Bitt 1 did not repicsent him. miser-like, aa cuI'
g how amall an amount of liappiness lie was under oiUga-
confer upon Ihem. Thia eould neTer have been a cal-
a i*itli him for ita own sake — nor even at all, sttve when
and more important interests required. And the lerjr
yat God regards ciiejly the chief interesta of the univerae,
; minor interests mbaenierU thereto, within the limits of
, thereby promoting Uie greatest possible amount of good,
strangest cTidencc con(;eivable of his inllnile goodness;
IS, his eonsultlag the abstract mhtor interests under con-
ion, would prove him a being infinitely leaa benevolent.
liae demonsnated, as I conceive, that, in a univeree com-
in part of rational, responsible, free agents, there wtnild
ihing interests, it being impossible in the aatnre of Ihiiigs
rod could consistently regulate tueA a universe just as he
one merely physical. I showed that the homage which
Hires of his creatures is not required from aelflshneaE, but
Le it oUfffti to be rendered; just as a parent requires a child
trte towards him a celtain d^ree of deference. And that
brior can honour a superior, and consequently, s, man a
■ too evident to need argument, the " caterpill.ir" compa-
o the contrary notwithslauding ; for ralional and irralvmal
le ore very difTerent things. Yet, were caterpillars endued
an with reason, capable of appreciating the glories of an
J creator, and were I myself that creator. I now think
inder such cucumBtances, 1 should not merely detire, but
ler moral obligation to require, them to honour and adore
H|||uM, IhingB being thus circumstanced, they ought so to
^Sot because of any puerile " hankering" for applause
^■e, or of my having capriciously ccnitituted my own
|Kcrcatest ol^ect, that glory being so constituted by the
^ga Illness of things. But a strange reason iudeed would
STwliy an earihb/ monarch, himself but a man, should
Au glory of greater consequence than a nation utjtat such
ta himtelf. Were be, like God, iatiinsically and infinitely
r than liey, these cases would be parallel ; but they are
now. And as to a God varying in character with the
he would be no God at all, but a mere aaf^ect of man's
I. But why Ihia reluotanca in relation to tlte divine exist-
in the part of my opponent? Why this mode of espres-
'If we miwt have a heavenly king?" Is he then in Very
tmBiHing lo have one 1 With regard to virtus in Qod and
Jierc is no arguing from the one cose to the other. There
xunparisoa between tinite and infinite. The divine being,
ily snperior to all other beinga, cannot be templed of them.
U lu be tempted, and should he resist the temptation,
■ ' "ness of speech be said to ba more esccllenl
much aa ho is already inlicilcly excellent,
10 excellency greater than InfLnlle \ alltiuiv^ J
1
risjfs
1 12 EXISTENCE OP OOTI.
indeed b? might perhaps be said in muh
more eieellcnce. But man's excellency o
is auscoptible of increase. And it is in accordan
common Bccoptation of langoage, and indeed with pbilM
nicety, to eay in Fclation to him, that the greater Ihe ten
he resists, tbe greater his virtue. But well indeed ■
parent withdraw such temptation from a child, uncerfwn
must be whether that child would hsTe sufficient virtue I
it, and having, as he would, lis abstract interests to p
instead of Iho interests of a universe. Nor can it wi
priety be said, that, because God is omnipotent, he cin
promote Ihe highest interest or every individual, just
parent con Uiac of a child ; for tbe term omnipotence has
merely to physical and not to moral power. Neither
follow, that he could with propriety tn hit tplare ex&i
influence, or remove temptation in any given case, mei
cause man >n hit apitre could properly do so. And
"justice, benevolence, wisdom, mercy, and Iotb," »re *
tially the same in heaven and earth, and, under aimilu i
Stances arc similarly manifested; yet under different i
■tanccs, tJiey are dlETentntly manifested. A parent havj
one child, could Btndy Ihe exclvsive interests of that om
but a parent having Iwo children, would do very icrong I
tbe interests of but one. Hence we perceive, that wbtU
he right under one set of circomslancea, would be wroii|
a diffeient set. So far then is the circumstance, that
elusive inierests of no one of the innumerable family of J
is consulted, but that the general good is the rather p»
even at tbe sacrifice of private interest, an argument gc
favour of his perfections, and the strangest evidence Ihen
ceivable. And here I shall venture to rest the areument
on. My population and improcemeni >rgui
feel veiy willing to risk as they are. My hiatorieal evU
not to be put aside merely by a random flourish of a i
pen. For an individual, without the shadow of antho
his assertion, lo denominate universal history and Indi
dreams and imaginations of barbarians, will never sat
inquiring mind. My argument deduced from the lack
mamorial of Ihe uvrlift great onftguiiy, I conceive to be
Btralion itself. The ar^n^ent drawn from (he common i
nioiiAuiri, is not lo be invalidated by the theory of Chth
Watson, or any other individual. It is a fiel, that this <
sense does decide in favour of a God, whenever the el
of his existence are brought into view. Bat the rotn
the canli is not tangible to common observation, h
operations of nature; wherefore, manlund would \
liable to err witli regard to the former than the lalta
Bjgnment relative to the ilream and iU /oiaUain imm
BXISTENCB OP GOD. Its
A man may be said to produce a statue, because he
it ; but one niiftht aa well call the aot of laatiiig
. .. p tlie giovrad, the producing of a crop, as to talk of
pMCMS pri^ducing children. M; proofs touchiog divitie pnmi-
tfeMB stand unaflucted. No aoBwer is altempLed with regaid to
igfturul providence. And as lo the cases by me adduced of
qtMiot providence, whaterer tome sceptics may think of them,
(hey will haie weight with clhir; nad with mankind in gEncinl.
Th«y «Ui think it would be more singuisc that such coin.
tid«nceB should occur by chance, (ban by divine inleqioaition,
Bdi how tloes my opponent undertake lo dispose of (hem ! Why,
TkntiaHfi eate, he says, " was rather odd.'* Yds, odd enough
ID convince the inlidel who witnessed it, and who must have
been a more competent judge of that case than he. The Frmch
ftit, Ue tells us, happened to be destroyed about the time of a
bat, while other fasts are unanswered. Well, it is no siEU that
6ud nevet answers prayer, because he does not always da it.
The lieaueii-Jaring Mtict-gat/ierer, he says, was perhqpa frozen to
itath in gathering wintn-fuelf This is disposing of a case with
Iha dash of a pen, in very deed. It is too much, in a grave
lucuouan. But then he thinks God wuuld not have made an
nample of that individual, seeing that he himself, nolwithstand.
bu M is even worse, escapes. I[;fiiute wisdom, however, sees
Wma il is for the best to make examples, and when not to
BNfce them. It does not therefore fallow, lliat, because one
Uch.ItBii'ied sinner is not sign ally punished, another is not; or
Ital Hidden de&ths uoder tack circumsUrices are not special
(b, because such deaths happen nnder other circum-
The infidel clui he ttgjpoiei lo have been baccha-
OMMia- Now, as there are lame temperate infidels, and as
tkcR is nothing whatever (o show that the club in question wero
jujemperate, his supposition ia gratuitous. Wherefore, his attri-
huing the death of llie infidel president to a drunken fit, cannot
bt MMuidered a satisfactory dispuaition uf the case. Those who
«m witnesses of the event, and who were therefore the best
lodges, Beem to have had a very difierent view of the matter.
mo the tict that ILey dispensed, and that several of them
iktadMMd their infidelity. But he complains that I have given
M rathorit^ for these cases. Well, (hen, 1 will give it now.
Tie CMC of Mr. Tennant may be found in his life ; that of the
Frndt fleet and the New-England Hut io history; that of the
■idt-mther«r in an American tract ; and that of (he infidel
■nment, in the IcsLimuny of a member who was an eye-mlnea.
Willi regard lo the latter case, 1 have proof in my hands that
Sr. fiogure declared he had the account from this eye-witness,
Ud not from report. This society was probably as obscure as
A* timilar onei which my opponent in a recent debuting meeting
(BppMed lo exist in the city, and which he, a liberal, knows
MinUig about. And this may have been the reason why the
" Bwl-makets" in thia city never come to the knowledge of this
r
EX
would have seiTed for bo striking
of" iheir \ievis of Ihe " signal judgments of jiroiidence," ai
which doei therefore "stiikiugly ilJusliate" mioe. — M; *xp«
nu» argHmeiU remains as so much posiliTe knowledge in fuTO
of OUT side, which a lack of experiEiice On the other con net
countcibalauce. And as to tlte experience of oif opponent,
is nothing tiiora than negaUre. He, it would seem, haa nel a
iieiienced that there ia a Gad. But be has not experienced, Id
he cannot eiperienca that there ia nod God. How bis aou-bel
in one can have made him a bttter man, it is extremely difficult
coni^iiTc. Al any rate, such a prelensioo on bis part is venl
consistent with a sentiment &equently advanced by liimielf u
other sceptics, that a tnan is neither the belter nor the woiM I
Bucotmt of hia opiaiou. — SrvelatiiM cotoes next; and lliit
my tenth and lost evidence of the divine existence, upon t
diactission of the authenticity of which, I am now prepare!
Having at lenglli arrived at the tenainadon ef Ihe ta^
which has so long been in debate between na, it would bewl
brieQy to recapitulate the arguments which during the conns
it have been advanced, and thus present the reader with a ii<
of the whole subject at one glance.
The leading objection to the existence of an inGnite God b
Soweiful and besevplent, fDiuU aqd TEDuU prevent
ire, that its existence argued either a deficiency of powrt
goodness in Ihe God that does exist, if indeed any etiata M 4
of which, however, it has been coutended there are no eridnu
—and likewise that there are no evidences to the contraiy.
I, I have argued, that, in a world formed by inGnite wiido
inite creatures are to expect to find some tlungs contruy
our limited views of the propriely of things ; and, consequenf
that the existence of evil, so far from being an objection lo I
existence of an infinito being, is on evidence in its &Tolir.
have shown that the tokens of gratuitous goodi
povrer every where displayed, demonstrate that
evil ear.nol be atlribnled to a want uf those attributos in I
deity. I have likewise shown, that it would bo tlie height
absuidity to admit a God, able to carry on tlie op«iatiani
nature, and yet unable to prevent the ills of human life. Hen
J have argued, lliat the pcrmiasion of evil must be attributed
his wisdom. I have further argued that the power and
ness of God, being under the guidance of his wisdom, wo
course be so exerted as would on tha vihoU\ie for the beati
thai inGnite wisdom alone could decide what is so : contequs
that we ore not qualified to pronounce any thing whatever, I
live to hii operations, imwiae. I have given tome rraioll
show wherein the wisdom oftho permission by Iiim uf dO
have stown, lliat, had sin never existed,
gloiious chnmrter of God could not bave been fully manlAi
R EXISTENCE OF GOD. 115 ^^^1
raniahment, and liis mercy in its remission ; ^^^^
lat, if misery bad Devei existed, the good of exemptioii from
id not hava been realized to its full extent, nnd the necee.
heck lo sia vould have been wanting. That n God exists,
I, I tMnk, as clenily demonstrated, as that matt is possessed
ter and intelligence. I hare on this point contended that
a i« neilhei intelligence nor power even in the latter, and
he only eridencB wd have of hia being possessed lliereaf,
his eilemal manifestations, and that auch manifestalions
t be evidences of the eiistence of those attiibulea ia him,
■hey ore i»fallAle evidences wherever they appear ; hut,
lUible, that they prove tho existence of those attributes in
les, vrherever Ihoae manifestations or indications are lo be
-and that, too, whether wo see the cause or not. Thi
1, I have shown that there are all possible indications a
gence and power in the works of nature, as eshibiled ii
idnptalinn, motion, &c., and, therefore, that an intelligent I
powerful being exists as the cause of those appearances. I
iniwer to all this, it has been remarked, that it would ha \
'n Ihe deity, to study his own glory at the expense of
eai; that, if he could not prevent evil and retain
be weaker tlian man, who is dail^ doing this ; that
» we have of cause and effect is uniform prece-
qnence; and, therefore, that tre know not that
se, where we do not perceive tliis precedeace. I
i, that God does not study his own glory from selfish
JDuB, but because he is under moral obligation to study
Kiject that ought to be promoted; that though he has
. feat power to prevent not only all the evil which n
at ol! the rest besides, yet, that he is moraUy unable to
laamuch as that it woiild not, all things considered, be
It for him in Ail sphere to do it, whatever might be for the j
n man in Au sphere to do; that mere precedence and j
lee do not prove cause and effect, as the precedence Had j
ice of our letters in this discussion plainly show, but that j
aw that more than precedence and sequence are concerned J
1, by the fact that we exert physical force ourselves In
g the effects by us produced— -and intelligence in the prtt-
n of our intelligent effects; and, therefore, that we know,
reason at all, that there must be a cause, and an intelligent
oocemed in the production of the inteUijienl effects dis-
le throughout all nature. In answer, il has been observed,
Jthough the universe exhibits appearancea of inteUigence
jwer, we caimol stretch analogy from es.rth to heaven, and
ore know nothing about the cause of natural things, what-
ve may know of things on the earth. To this I havn
i Ihal we are not required thus lo stretch analogy, in order
a on natural things ; that they are here on the earth,
jre cut eyes ; that they are aa fair subjects for inves.
tiling their cause, as are any artificial worlifl ^tosi
^
B 416
EXISTESCE OF COD.
1
KUthO
we do not see; and that Uie man who will exercdl
kis re
»Bon on lie flubjecl, must arrive at tha
there
IS or ia nut a Gud ; and, therefore, Ihst he -who says VM
knowH
nothing about it, shows that he will not
use hisreasda
and is
of all other oien the Ifaat ehlitled to the n
me of & "FtM
■ Inquirer."
^H The other evideacea of tlio divine existence by
me adduced M
H this diBcu»ioii, together with the repliea to (he wme by i^
^ them
B Dnnecesaary. The name icmaik may be made in rdtJM
UonlG
ray argnmBntB on the divine tmity ; reoliea
lo which thofl
have been none pven.
™j_
lav
ew of all the foregoing evidences, I feel perfectly inatifirfB
ia adopting the pnasnge of scripture which Bays :
'The foolhiBt
raid in
hta heart there is no God."
And Se ™he''rtr'^'j'o,mU hold.
With »)■« of fire and robn of jold ;
ISd proud Mb march, lo bright bo bll^l.
ThK e-BD (he easl« ^ hD guoi
Cao scarce lii> bnniiiig Uack bohold:)
Whene'er I view Ihs .lara dl.plsi.
And aiu)L slonEttae welkETirt^'
The ereDtnc > plaoid empresi glide ;
U; uul IsTuU of biin Ibat meJe than.
ThB God xhDse mimic pom,r arrayed tho.
Be day by (Ib; niipliEi the nnima
Of tbe'ei^iiHleet loira bright b<raa.e ;
Norlhl.al<.».: Ibe .hnd« of even
Be light! with Sm ■ml do.™ from heave
That all above and all below i».
Alike Inr night aad day may ehow ut
a.
■■n. Ood, »hMe .kill and boBBly dnaa
•Tie Ood, who give. 10 flcld aad bower
The eanh wo Irmd, tbebenieqs lhal"bouil
With idl wilhlD uid all acaund ui,
Declaie hii niedoni and hla poner.
The nllor feci him on the deep.
ITie hunumon on the mounuHn Bleep L
The mm "ho einnoi nad in book.
Let hm abroad on Kature look:
(iuick ttom hii mind f^ off it, ftUers,
And he e«, n.'.d in naturo'e letten.
Wiua nsimot, EaniuC be miitaok.
To hunt for prej U Coofo-a ricer,
Wllh Ihdeleu bloom on Aila'i lileL,
^^ J
^^fl
I
EXISTSNCB OF GOD. 117
fiy him Tvhote careless footsteps wander
Where broad La Platans waves meander.
And where the Andes rears its piles.
TmI oft our sowls shall think of thee,
O God ! who show* si thy majesty
Throughout the earth, tnroughout the sky,
la all tiiat charms the heart and eye.
At morning, when the sun's appealing
Gives light to all, and life, and cheering.
And when the evening shades are nigh.
Where'er we dwell, where'er we gfo.
On hill above, in vale below.
By streams through silent meads that glide.
By forests waving in their pride,
"We every where the proof discover.
That God around the earth doth hover.
And dwells for ever at our side."
Origei^ Bachelhe.
TO ORIGEN BACHELER.
LETTER X.
June 4, 1831.
I am quite wiUing that you should stir up sceptics to the
doty and propriety of making head boldly against orthodox
CBcntachments. It is not I who shall find fault, if thereby many
ttemdooed to incur the penalties of heterodoxy, and enlist as
ttov*l^>oarer8 in the vineyard of reform. Ail I recommend
totbem is, to count the cost carefully ere they adventure, and
^to they have once put their hands to the plough not to look
biek.
I di^ not argue that men " owe me any consideration" for
^ «mne I have pursued. I have pursued it because I expe-
oenee the approyal of my own mind in so doing. When my
exertions win for me the esteem of my fellow-creatures, I am
pbiaed; when they do not, I am not discontented. I have
mat (a» I think all who deviate from the beaten track of cus-
tom ou^t to learn,) to enjoy the world's approbation when it is
leoordedt and to Uve very happily without it, when it is with-
Tet if this subject of heterodox merit were worth discussing,
I ni^ remark that it is a passing strange perversion of all the
ommKm. rules of morality to argue, that because a man per-
Inhu a duty from the performance of which he might have
bten excused, men '' owe him no consideration I" A celebrated
Fimdi writer defines generosity to mean, ** the performance of
I
I
118
any TLTtacnia action Thich ire might hare neglected to
wilhout incurring blame or reproncti." Bui lei this pass.
Your " persecution of Cbrialiana by scepUcs" is •urely a ji
But I suppose lli8 Spanisli inquiaitors, when )hey lighted, in
streets of Miulrid, their heretic Ares, complained, too, thit i
Ilolj Catholic Church vos persecuted b; the Bcoffs of unl
lieTfirfl. Yet history doea not i-ery deeply wmpalhise ■with ih
same perseculed inquisitors. If there be, for ihose who du
to walk throngh thla world peaceably and unchallenged, w,
ning B cbeap reputation, and oblaitiing easy absolution fbl I
follies or even the vices in which they may indulge thenodTd
— it for Buch persona, there be a more eo^, coinfortabiB cloil
than the all-concealing domino of orthodoxy, 1 have yet to le ~
ivhat it is ; and if, by wearing so conTenient a mantle, they
to inspire pity as persecuted suflerers, or admiration as " bei
and martyia," all I can say is, the pity and the admimtion U
cheaply purchased.
Your assertions, sir, regarding the superficial religious kBM
ledge of dibtinguiabed sccptica, are unsupported and unautho
iied. Faine, you remind na, wrote his " Ago of Heason" wilhlll
having a Bible before him : a pretty convincing proot methinli
that he was tolerably acquainted with its contents. Were tha
not abundant evidence in the writing of Home, of Gibbon, ii
Voltaire, that they too, had most carefully weighed in leasoll
scales the evidences of theology, and found them wanting, shoa
we tind Christiana giving themselves such unweaiied Ironbla I
refiite their ajgoments, and bring their persons into discredit I
contemptr Men do not tight windmills now-a-daya, whaten
they may have done in the days of Cervantes.
As regards the glory of God, my opponent and myself
seems, feel very diflerently. Were ho the creator of caterpilla
endowed with reason, ho would require them, he nowthinju, I
honoar and adore him: and, as an intenoi can hmouranni
rior, he would feel himself honoured by their adoiatioB. B
would also cause (or permit.) them to sin, that his own gto*
might be increased. Able to render Ibem perfectly good and
happy, ho would prefer to moke them vicious and misenbia
that he might evince his mercy in the remission of thnr vice and
his justice in its punishment.
Strange indeed must it appear to thoee who hare
the aberrations of human reason, that any sane mind
conceive, and should imagine it finds comfort in eonEeiTinl
BUch a God as this! Every idea of wisdom, of jnatice, of dk
interestedness, of benevolence, is (to my feelings] oulnnd :'
the conception. Could I believe in such a deity, I should be
miserabte mortal. To live under an earthly tyrant who den*
revenne from tolerated vices, and seeks his glory at oipeiuc
the peace or the life's blood of his vassals, is a sufficient
wretched fate. To ima^na oneself the subject of a heaven
.t who seeks to gain glory, not to give happiness, it fi
EXISTENCE OF GOU. 115
Hippy the mxa wlio escapes fiom Ike fears and
throldom of such a conceplioD ! If this were (he chuacter
creator of liia unJTerse — if a being thus Tain -glorious, thus
ii, thus " angry with the wiekad every day," were indeed
imarch of the skies, of a truth the leit fr{>rQ appropriate
I Ulls ns: " It is a fearful thing to fall into the bauds of
Ifing God ! ■: The rack of the inquisition were but a pallrt
"1e of the toitUTGB that await the miserable victims of the
auto-da-fe '.
B is it^-roore than time — ^that iihantoms so appalling
lade away before the hght of reality. Enough, and more
enough, of fear and D>isery and tyranny, have ve already
- world, without conjuring forth from the prolific regions of
monstrous shapes to worship, and inconceivable attri.
adore. Let ua not cost our dreams and our fears and
ihifins into the bubbling cauldron of imagination, thence
xict an idol nliich ve ourselres, its creators, fall down
abjectly veuerale, as did the heathen of yore their molten
Lei us follow Auman lirtae; let us seek humnn happi.
et US speculate on htanan phenomena. If Gods exist,
ways, their Ihougbls, their doings, have nothing in common
Dun. We cannot see them, hear them, feel them, imitate
. By searching wb may not discover Ibom ; they and
ways, aa the lioly book of Cliristians tells us, are "past
It." la the language of the same book ; " Like as the
given unto the wood and (he sea to its floods, so they
dwell upon tho earth may underaland nothing bat x\ml
h is upon the earth ; and he that dwellelh upon the heavens
only undersland llio things that are above the height of the
ly, then, idly consume our time when life is so short P
TMnly iBi our reason, when reason has so mnch lo do here
" sarlbly cogitations f Why madly puroUB a phan-
the investigation of which the human mind exerts
powers in vain ? Why seek to discover the exialence, or
— ' the wishes, of a being, whom even the Scnplures
a inconiproliensible ?
the ounion that reason leads us not to a knowledge of God,
tti from being singular. Very orthodos authority can be
led in its support. The Scottish Demosthenes, Chalmers,
eelebrated " Evidences of Christianity," admits, that the
iknIc in whiuh the existence of God son be proved, is by
proving the inspiration of tlie Scriptures. The most famous
'tliral theolo([ians, Palsy, confesses, (p. 297,) that when wo
of the deity, " the mind feets its powers sink tmdec the
t." The Christian Pnscal complains that we cannot
God,* And Bishop Watsun, the celebrated ti\>p<.
r
120
EXISTENCE
GOD.
I
Thomas Paine, thus combata tlie id^H, put farlh. by Paine, (vha
by the -vny was a devout deist,) thM nalura proves a Gi>d:
" What think you," said the bishop, in his 'weli-kcoinl
"Apology for Iho Bible," — "what think you of an uucamed
cause of every things of a being nho has no relation to timev
not being older to-day than he was yefllerday, dot younger to-
day (han he will be to-mutrow ; who has no relation lo space,
not beiDg a pait heie and a part there, oi a, vhole any where I
&c , &c."
The emdile Amobius, loo, the ingenious and learned author of |
"Adcernia Oentei," says, in that work, (b. i., dap. iz
xxxiii., idit. Ortll.,) " O, unseen and Incompraliensible, tL-.
art the place and space and foundntion of alt things, irilhoo
quality, quantity, position, or Rintion, of whom nolhing can i{
said and eipiessed in the signification of mortal words: ~
understand whom we must lie silent, and to obuin a vagns al
obscure glimpse of whom we must not ntter a, syllable 1 "
supreme king! it is not wonderfiil thou art not known; it w
rather be wonderful if thou werl known.""
I am content to follow the bishop-philosopher's advic«, Ul_
be silent. I am content to know nothing of celestial spirit*, k
lo confine my speculations to the affairs of our own pluiot,
1 am pleased to perceive that, in the course of this discos
you h.ivit not fallen into the vulgar argument, that a pi
religious belief is neceaaary to moral virtue, and that he «
not fear God neither will he regard man. In abstaining from Ui
argument, you have followed the eianiple of Bacon, of CbaJme
and of the liberal portion of modem religionists. He who p<
sesies H dignified consciousness of rectitudtr, feela that I
springs of virtue lio deeper than speculative opinioi
" light widiiu," as an amiable sect expresses it, is
logical nor of sceptical origin; (hat it eniats, where it exists M
all, independent of all creeds, in spite of all creeds ;
exerts, over the better portion of our species, an infiue _
no faith, Qor any vvant of faith, can eiUter create or destroy.
lOuKEDt liniturp. cUc Ir msrquati
the doEt nSfot^ Aie dKtkful. uhn waillil
jn in a picUUi ■«
r* philDiDtiby nt
of DIuslMlui, a tibhDpc
. church, Ihot it proeond for .
EXISTENCE OF COD. 121
n may probnWy call io mind (he passBge of Bacon's warka
' ■ ' . he speaka of iho moral character of a, world without
lEm leaves men to sense, Co philosophy, to natural piety,
a repnlation, all which may be ^ides to an outwaid
:ua, though religion were not ; but superstition dismounts
se, and erecteUi an absolute monarchy in the minds of
men. llLerefore atheism did nerei perturb slates ; for it makes
meQ wary of themselves, bs looking no further, and wa aee the
limes inclined to alheism (na the time of Augustus Ciesar,) were
ciril times; but supers tilion hath been the confuaion of many
stales, and bringetb in a new ' prlmum mobile,' that lavisheta
the spheres of gorernmenl,"
Dr. Ciialmera eipresftes a somewhat similar sentiment in one
of his sermons :
" ConceiTe foi a moment, Uiat the belief of a God were to be
altogether eipunged from the world. Wo ha*a no doubt thai
society would suffer most painftillj in its lempral iiilereHta by
such an erent. But tha machine of society m^ht still be kept
np ; and on the faco of it you might still meet with the same
giadaliona of character, and the same varied dialribulion of
praise, Bmoag the individuals who compose it. Suppose it
possible that the world could be broken off from the system of
God'a administmtion altogether; and that we were to consign it,
with all its present accommodaliona, and all its natural principles,
to some fnr and solilniy place bejrond tlw limits of his economy,
—we should still find ourselves m the midst of a moral variety
aC character ; and men silling in judgment over it, would say
of lotne that they are giiod, and of others that they are evil.
Even in tills desolate region of atheism, the eye of the senti'
nenialist might eipatinie among beauteous and interesting
(MclAclea — amiable mothers shedding their graceful tears over
tiie tomb of departed infancy ; high-toned integrity maintaining
lUdf muRillied amid the allurements of corruption! benevolence
plying its labours of uaefulnesa, and patriotism earning its proud
lewaid in the testimony of an approving people. Here, then,
700 have compassion and natural aBcction, and Justice and public
ifial, — but would it not be a glaring perversion of language to
HV that there was godtaiets in a world, where there was no feel-
ing and no conviction about God P" — Sermon IV. pp., 184-5.
It was the perfect conviction I entertain of the menial and
ral advontbgef which I have gained by a change of opiniCD,
:>i first induced me to enter upon this discussion ; and it ii
I- iune conviction which bids me hope, that it will not be
'iihaalialeresl, nor without utihty to many . especially to (hose
lU still sUmd on the bank of the Rubicon, and who fbar to
-1 their strength in its waves, lest ttiey be carried away by
APPEHDIX.
e treacherous qnid
1 haie cTOsacd in safety, and found the oppoBKe shore Mr M
pleAsBut; a Jand of fropdom and of virtue, whence ti '
baniahed, and where trauquilUly reigns. He that U
Bwimmer, let him faarlesBly attempt 'iia passage. He wiJl m
regret the efforts it may coat him. He will becotDe a bsllw
wiser, and — my eiperience for it — a happier man.
RoBEBi Dalb
[Frvm the Frea Enjiiirer of March 12, 1831.]
GOD.
SoM F. of OUT readers may be curious to trace out a few rf
ancient and modem opinions legarding a " great npiiit," U
Indians pocttcaUy phrase it.
The stoics prohably believed in a corporeal God. They Ihoti
God a fire, waimCb, or animal spirils ; and admitted,
number of inferior Gods, some of tliem dderial.
Thata, the founder of the Ionic aeci, thought that all Qi
were full of Gods and spirits, and proves this (oddly enon|
think,) by referring to the allracliTeneES of loaditono and sm
(see Meincr; " de vero Deo.") Cicero (in his " de Dat. Do
says that 'I'bales, iilcB Homer, looked upon water as the piiiu
of erery thing.
Brucker (vol. i., p. 1077,) says, on the authority of Cfl
Alexaiidrinut, that Pylhogorat' deity was "a subtle man
ftame, endowed witK the active faculty of moving, forming,
according to certain laws, of disposing all things." We ha*a
got much further than this idea uf Ibe SamLan philoBopbei, i
in our days. Mtinen (■' de vero Ueo." pp. 307, 308,) say*
Phythagoreans derived ail things from a Dumber or m '^
What they meant by that \e\ anliquariaDS explain.
jlnoioyorni was one of (he principal inventora of what
call God. He spoke of two principles, God and malli
eternal. But i havo never believed, and do not now boUi
APPENDIX.
123
■ ^pil Soerala slinrcd his □pinianB on this point. I knon- that
=- -tei- (vol L, ji, 560,) Bays, Sourates believed thm " the deily,
^;ll he cannot be peraeived, maybe diBcwTered ;" but the
le aulhoi also asserts SocrafeB" belief io Tarions superior Goda
I ■pirits, and intCTpreta literally tho atory about his iamiUai
~ Now I conceive Socrates (from all we lead of him,} to
lea too wiae a man to speak in this latter caie other than
Crically. And if in the latter, why not in the former also ?
w that he was indicted before the Fire Huudred aa an
itt, and that hia defence was, as I already stated " that
e others boasted they were acqunioted with every thing, he
lelf knew nolhing;" (see Lanpriere, art. Socraisa.J Lai>
a (b. iii., chap. lix.,) IcU us that Socratea was wont to say,
~t ia above na does not concern us;" and thence the
1 Cicero" argues (very naturally I think,) that the
1 philoiopher was opposed lo all mysterious religion,
tt motive could this erudite and classic theologian have for
Jbibuliag to Socrates, uBfairly. sceptical sentiments ?
|PW'b deity was composed of three principles, God, matter,
■ad idea. What be meant by his idea (logiimoe or logoi,) pro.
libly Flat« himself did not know any more than St. John ; (8e«
bii gospel, chap, i.) Plato thought matter to be of a refractory
and Hvil nature, so that God himself could net make much out
a Tery convenient way of accounting for Uio eiistauce of
!a believed Ihe deily and the world to be equally self-
He defines God to be "a mind, immutable, and im-
.Ikable, as eternal and most perfect animal, perpetually em-
, oyed in imparting motion to the universe."
- Anixtnmo thought Tholti' water principle loo corporeal \ co
hatookoiras his principle of every thing; and Diogenei Apol-
According to most of the Jewish rabbi, God cannot be delincd.
The rabbi Nicto (quoted ia the "Diet, dtt Alhtti,") says, God
and natme, nature and God, are one.
The toojii of Persia believe that God extracts from his own
■ubatance not only the aouls of men, but the whole material
oolioti, which ia thus only a produetiou or extension of the
divine aubstaDce, drawn, like a spider's web, from Ihe body of
ihs deity. These theologians alao, ingeniously enough, compare
lllB deity to a vaat ocean in which swim innumerable phials of
Nater; to that the water, if the bottles are broken, returns again
b> Ae bosom of the ocean. Human souls, of eourae, arc the
bolflM; and death is the great bottle-breaker.
nia itmAniuif, <*hcti oskeA to show God, trace a circle ; (see
Am "Voyage* de Z>i(ton,"J and somBtimes, by way of making
dK DUtter clearer, trace a triangle inside the circle. fDicl. dM
'"Ml, p. 323.) The Indian Vad or Vedai deals, Uke our o' -
r books, tdiielly in negatives, in treating of the deily.
" He sees every thing, though never seen ; hears every j
r
I
I
124 APPEHEIX.
thing, Chaugii never distincdy head of. He u neither short, mr
is he loDg ; ioacceesible to the reasoDing Tacultj ; not lo be com*
passed by descriplion ; beyond Ibe limits of the eiplonation of
iha Ved, or of human conception." (See a tract c&awn up by
liammoAun Roy, Calcutta, 4ta, p. 14.
Later Chinese philoBopheia do not give tia any thing mine
tangible. Thoir Li, or great flcat cauao, (vid. Bnicktr, vol. t.,
pp. 89U, 891,) " has neither life, nor inteltigencc, nor anlboriljr,
nor body, nor figure ; and though it is not spiritual, yet, as if
Bpirilual, it can only be comprebBuded by the intellect."
Truly, it would seem as if theolosians nere making game of
poor, simple, human nature; and Irying bow many idle gonndi
they could make it gravely repeat, 'without suspecting the joke
that is put upon it. If it vete but an idle joke, 'twould the lem
signify; but it has been a very serious — a very blomfy one, lonti
times. There was nothing very jocular in the rack and thuml
screws of the inquisition, or in die doings of St BartiioloB
night; noT, even in the fate Qt Servetus.
The ancient Christian writers have outdone, if it
the Chiaeac philosophers in myBterioua ingenuity.
The Christian bishop Synenui, as conspicuous for hi* le
as his piety, has some odd passages in bis hymns i (vid. Bi
vol. iii., pp. 516,517;) they would be called, piobablf, v
scandalous passages, were they not from the pen of the Cyr —
divine. He thus apostrophises the deity : " Thoii art a
and a mother, a male and a female ; thou sit voice and eilence I'
And again : "Thou art the father of all fathers, and, being v' *
out a &ther, thou art thine own father and son." Again :
source oC sourceB, principle of principles, root of roots; thou
the unity of unities, the number of nunibera, being both n
and number !" Agniu: "Thou art one and all thing
things, and one before all things." — But enough a
bishops.
' ^igbl pass on (o speak of the Germans ; of Boehmen w,
- B of essences ;" of Spinoza with his two modifi
r, thought and extension ;• of LeibnUs with his "
live unity," whence proceed all created and derivative mo:
of Swedenburg, with his celestial and spiritual sun ; or „
over to French philosophy,) of the spiritualities of Da Carta, «
" internal moulds" of BufTon : I might rummage our own lib
ttircj might set forth the elaborate aigoments of the labonotuO
loUjr r«gard«El ns ■ Chrullba pbUasoiib
sL invtnlor of (he wonaij syitem, u4 w
- - . * of God. prtoK, and oppose to
them lbs oounter opuiioDS of AlierOu Magma, Thomai Aqainai,
and Johama Scoba . — but I sbould tiie myself, and (1 am Teiy
Buie,} my readers too, ere 1 had well crossed the ihreahold of
that obscitia and antiiiuated pile, the edilice of Bupcrslilion. To
11 might most strictly be applied the linea in which Gray ([
belteye,} aptly enough liits oS the chacaotedatica of Gothic archi-
"BiEhwi
Jo iho light.
Kfll Hill nil my opponent fur having taken bo much pains totUmish
■n mrticle which goes so directly to prove the necessity of revela-
tion. We here hbb wliat the wisest heathen philosophers ware
without tbe Bible. One word as to Socrates, and that is. that
Itit men vmrda, by me adduced in tho preceding discusaion, show
him to hsTO been a believer in a God ; and not only so, but his
dyiag Erection for the sacrificing of a cock to Esculapiua, shows
turn to have been an idolater likewise.
0. B.
[Prom thi Free Enquirer of April "ia, 1831.]
To HOBEHT DiLE OWEN.
Lockport, Sunday, April 10, 1631.
lis,
I have noticed a stalemeot going the rounds of the orthodox
^pets, that the editor of " Priestcraft Eiposed" has renounced
.- »vpticiam and embraced the Christian iaith. In No. 23 of
.0 Free Enquirer, Origen Bacheler alludes " to cases of infidel
r.vereions," and cites yoa " to (hat of the editor of I'riestcnfl
..i]insed for eiample."
rhJB is an error— it is the printer, and not the editor of that
jipn. who is said to have laid aside his scepticiBm. It is a fact
i-i'i known here that the printer never wrote an article for that
'er; and it is also as well known tl ' '
efora
any gBiic
mbjec
D well convinced the author of
tment iutenlionally miarepiesented facta.
■W. L.
126 APPENDIX.
ill will. Mr. Bacheler, or any one else, can see the oi
letter, and learn the writer's name, by calling at our office,
name of the editor of "Priestcraft Elxposeid*' was Lym
Spalding, and of theprtnfer, Edwin A. Cooley.]
R. D.
RBICABK ON THE FOBEOOINO.
Be it so, that the author of the account above alluded to,
the trifling mistake of saying that the editor, instead of the p:
had renoimced infidelity. This does not affect my proposit
the least, which was, in substance, that an infidel had renoi
0.
J. Wation, d, Queen*« Head Passage, Paternoster Bow.
DISCUSSIOx^
ON THE
AUTHENTiaXY OF THE BIBLE,
BETWUN
ORIGEN BACHELER
AND
BOBEBT DALE OWEN,
5
UtXntk and Falsehood grapple. Who ever knew Truth put to the worae
( in a free and open encounter 1— Milton*
IConiron :
fl
JAMES WATSON, 3, QUEEN'S HEAD, PASSAGE,
PATSayOSTER BQW.
JS53.
MB. BACHELER'S ten LETTERS.
LETIXai— PihbS.
onnonoM. Morel
GndofnatnreindDrUw
p^ilDHophont and
LETTEE IV,— Paob 33,
^nniE nn kepplEi^ DO Ihe f^nce betweeti theian
erchriitluiil]'. NnljiieBflliepinlailuiii
LETTER V^Paob«.
eral toplcB la prcaeding Ir^
in reUtl™ W belief.
— P*GE 57,
ilairort in Ihc Biblf. p
..GdllHcnl
■film Frnieb BevDluttcin, at given in ScaCt't Life of Nspoleon.
LETTEa VII.— P«OB 75.
■A«j of r^Mllng it, ««i if il were
. SuEdry o1>JM>ioni &t. of Mr.
lAej o1>JM>ioni &<. or Mr.
'nath Bmalutisn. Xeo-
4
I
I
feimeaa of MepBH in di
llw niFliMneai DTAnti-Cbriaduil upOD Chrisllanity. BauHHo'- '—"
(hut nolhlnibul Cfaristianlly Imprcnes muklQd. Pnphsej u
Ihft AMm BEiaru(«r of the Bibla. IntrmiJ evldnice.
d— P*a« lis.
B lbs Bible li Oia mini af Gad. Inconriilain- of Mr. O
lubjKt of ndiwlH. How Id dilUnKiilih betma "
id Infcnul mlrutei. Otriainaf not nnetisn In Induce belief. Ad at
-jlngoan enabtg m to koow wfiMber i reveinlioii to ft — ■-' "
tObJBCUupV'A'' IMBbtOlOB In Uu 034B9
ChiincUn of oar levolnUoouy lesden
eE IT they cab Bprend U ai they ny It wu ipnai
LETTEBX.— PaobIM.
M bdwetti real and false miradea and pradioaoni. CIiiHni
a Bible prcdictiona. Reply to Mr. Owen"a ol^iigtliiii ft f,
OtIHiibI letter froni Ber. Wm. Jack«ati of Alcundrii. hI
^ou< Bbanicter of WMhinpon. Oririnal letter tma Bm.
igfom e\arae«
pfenshraent, fcc Conflimfttioi] of the Bible hlitoir md mtrmelu, hg ti
■tat* of thion, ind bj nnlnraal talatatT ud tnftltian. Cuhotla bi
hud the aole keeplni of the BIbla. TbM FlorentlBe and Atbuudi
tdet. flerenl Eaodem euei of ft eupeniatiind DhBTSatVp fiuW
eonaldeiTd. TJWtj not the test of ri^t and -wnag. Chaneln- of .
bj Rnaatean. Fanllel beXceen ChilBliui and infidel philatophcn
naDoerin which Cbrivlludtybae BlvjiTibeeo oppoaed, nod fheiur-"--
oeu of expecthif to owthron' it now, BeupltulatiaD. Cooeliui
MR OWEN'S TEN LETTERS,
LETTEBI.— Pac«7.
» of religion on mankind. Virtue not the II
>r rcUglDii. Beli^^lan Ititlnel ft-
Jilian. "" Cruead™. Miia»m'n?u\f «t^'Juin«"
;. EiglilceB mlUioni otbomaabElngi »«criile»dlort
LBTTEUH. — Pi<
I* lb* tyriinl'i i
Bnptnuhtnl bftkffe make men flOrneflniM TidoBi, Mlwaft imfatppT.
. bEtveen 111* Bible eniFltlM uid ^uUsur llgtalK. Tbs Pcnliiunic]
t otcmHty iloflA, bat dT ohicBDlly ud UDkefliidy itiU4[1jittlimi.
wds jniild MlmlT bnl our own.
c obMraJty. Euois of (be snotenla r
qtinUon. Midinniui nsiuerf. A, Tiinuii and Hill
inril of MonI PhT^ioloiT not Ibn iiibjMt ot diienHlon.
r"ni nal blunowoTth^- ^moh HerfttuCiOb (fmfllljr mii-
fua ptodiic«d bj Brilltb pmiiunm. GWemcnti of
ind Pin*]. AntUDcDt? In hvour of rnynlty and orthodoij squaUj
ATV<ini*n( of AmnioBn ProlHtmniB yerj hctnYHJO!L SpLrit ot
FhIk tH^titfTfi miafoitunp, not n fuilt. BfU*^ not to b* ahfUl^ ftl
81uld(^n clrculBt*d d^d«i philoMpbfin unwortby to be ntifed.
LETTER v.— Pial 51.
'-irnmvide imrdinc illglil«n_la Uie renMKiieh. FurUciiInr
indrit Id ul th*<T purli if tl)
n* throiuA in Infullbl* ehuic
Til* ■nfhentleilT of tbc I
HTtt of It, lAieh !• qa*«ic
UkbBlIf lo wror bifiiR i
hitloiT Dot to be
pani u unworthy of
LETTER Vtl.— Pxol 83.
•rindH bf HiclenI hiilorr. Btorio of _
■vnd d(bl of Hi* bifh-iludlBr Conoa H Uher and Ihe pivitlitlDni •pirlli.
1W aod inendifala iIoriM mil Ulailii Baina wUcbnift. Tfaa Bible nfed>
mmr iAm^iIt* •ooehiR Ulan diHini lo defend It. Etilitj of biHnry not
L^kpcB*h«ii Arrntnont that trpptTnn mKj low biit nnnot pUn, a rmnmcin
Lf^H. Doofrinal reUfffoq, if fklK, pr^iuit with mJafihlpf— KBSOh* thprprf>r*,
■ 'nifvq uid CpIhu' oiHUHaioQ r*frari1iii IT demons. EUKbiUfl' uba nf fi^qehond
,. 1 nw^iciii*. Pruotic* fcHowpd bj ChijKufmn and Dlhwa. Cr*goij>
^ livid mhuiiL
LETTEEVin^P*o« 10
1 of fflirulii. Doet dM cm* tlHi dMn* M
ytrnMrnraOm. B,Hritof ~
he flolffjud^whotlien precept be mid orfa
4albe^' GelU^'il oCidi(Bnillyli>r»
obenlabE lo be taken nnL " — ' '
_, , vitbmit tn^ufli- No Btbl
^TUiend elia mtond to ve^tatioD liy the bod; of
" Chiliaui fathen caoccmnl in [he aulhenlleli .
ilitorlcBl eridBDce han^ upoa It. Text aller^ b^ Oi
raiidifton a drill in ITSg. rojeeted el
d.i?lctter to Tbomu If"' "
. ...u Jeffimon. Opinions of Iho tuWlnity of J
ityle nod Ibat or the KuraOn Opiainna te^nlibif Biiicide no bearing
nil^jMl. Chriilian cor™ianle« caimpiired wilh lbs mythology af Gm
LETTER IX.— PlQ1 1311.
The argument deduOFd fiom pniphmf. Ambiguity nf propbeeyb
equnUy applicable to thr Bibia aa (o the SidphlD ora^m. Pmpbai? <
_._^_ „ _ Pekah. Prophec)
Appeal to tJie pjvjndiee of birtb noticed. Yna
^faol tiolMed by the Americin patricU.
delily. SnniDiirT of Dpponent'i upimenL Comnan <rn«e n
of Jmu>' pieoppte. fiajcBof the firtt tentlllj (uuiirl noprot
ing or the Chiittlan miradet. The tt^ee of Greece and Bom
Darkuesa of the paaiiiin not ooUoed bg; Seneca or PUny. Joa
and Appiau either deeeiverfl or deceived. Farlieit catalogu*
Nen Teitamenl publiihed about the year 3M. No proof ean
Ibe gwpels vert vrltlen by the men vrhoae uubbi (hej bear
difflcnltj. Thi .
aieTlleath of Waihinftm. Weemi' teatinumy of Jeflenoo In i*{
Vathlngtou'a orlbodoxy — prnor nf Ailorai^ tccptidim. Couparlaob
the prophecy of the deatmttlon of Jerusalem tod Reiuieau'a pirdMil
fhll of monarcblea. Biuodera of inBpiratioq, DiQcqltiaa and bgooiI^
not la be oHiridered erideDcei of geniUnaieai. The &et that.
niinelei were not conlradicted at the Uae nM lo have taken ji
admiuible In evidence. Decree nf the Empann- TheDdoilaa, fnr tkc i
tion at ail evidence a<caioil ChrliHanlty. Ancient trHlitiau tt,
iiadnn« reaemblE each otbei- Diflhrent oDDotoaion drawn IhntAv
deluge; geology fiimlahea evidence an^>< it. T" '
Cbanie of wilfnl repieKnUdoa n-balted. Onhodoi;
TO THE READER.
not free and impartial inquiry we deprecate : it iei hasty and arrogant
sent'*— J!p. dif killaloe, (Knox J ; Two Serm,, p. 39.
irord prefttdice, as in etymological strictness it must, be
9ted to mean, a judgment formed before examination,
« must regard as prejudices his opinions, however true,
\a neglected to weigh them against their opposites, how-
Ise.
not enough to inherit even that richest of treasures, truth,
would a legacied fortune or a patrimony. It behoves us
tlv to earn truth for ourselves, not supinely to heir it from
e&thers.
if we are thus to earn it, we must make acquaintance
ther beliefs besides our own, and be introduced to more
es than we have been cradled in. We must become citi-
the world of opinion ; free to extend our voyage of dis-
beyond the inland sea of our own sect or party, and ready
1 to the foreign language of reply and rejoinder.
thine own opinions, friendly reader, or is it truth thou art
with ? If thine own opinions, get thee some other book,
they shall be sheltered from scathe or harm : visit some
arena, where a favourite partisan may venture an entrance
enged, and effect an exit unassailed; rejoicing in self-
cent security ; threatened by no antagonist more deadly
e phantom-opponent he himself conjures forth — the con-
scarecrow which he deftly dresses up in cast-off rags tliat
will own, and then demolishes with a comfortable inge-
hat every body admires. There shall thy pet opinions be
nursed, unvisited by the winds of controversy, and cur-
ewen from the sunshine of reason.
is truth thy mistress ? Will it suit thee to hear thy infalli-
aestioned — to see the fortress of thy opinions besieged F
lis book of ours, perchance, may please thee. Here arc
igonist scarecrows set up. The Christian, the sceptic,
esses out, in his own manner, his own arguments, and
defends the legitimate offspring of his own brain, or the
to of his own adoption. Here is no prizefighter's mock
m an effigy. The contest is conducted, in courtesy we
ut in earnest also.
PREFACE.
It is in such coiisiderations as these, that we find apology for
adding another to the thousand Tolumes of which the prolific
press of this book-loving age is daily delivered. Among these
thousands, how few that imitate the impartiality of a court of
justice, and give both sides a fipee hearing, ere judgment is
recorded !
I am not over sanguine as to the ^fiect that this volume may
produce, in disseminating the opinions which I myself feel to be
tPic and useful. The time is past with me — ^the early age of
enthusiasm — when I dreamed of thousands of converts, and
imafiined that what seemed self-evident to me must therefore
so also seem to all my fcllow-creainres.
Robert Dale Owen.
[Origcn Bacheler's Address to the Reader forms the lutroduc-
tiou to the lirst Volume of this Discussion.]
AUTHENTICITY OF THE BIBLE.
TO ROBERT DALE OWEN.
LETTER I.
We now approach the discussion of the question which, to
Christians and sc<?ptics both, is of incalculable importance — a
[uestion in which tiieir highest conceivable interests are involved.
nd upon which turn numerous otlicr questions. A subject so
nomentous, and involving so many considerations, ought to be
izamined with the greatest possible candour, and with the most
ntense desire to arrive at a correct conclusion.
But before commencing this discussion, I would make a few
Kmarkfl in relation to some points contained in the last reply
» me, upon the divine existence ; some of which, however, will
lot be irrelevant to our newly commenced subject of discussion,
lending, as they will, to show the necessity of revelation.
Moral couroffe and mere " generosity,** are very different
things. The former is the braving of opposition in the dischnr<ro
id duty; the latter is the performing of a gratuitous act of ex-
cellence which strict duty docs not require. These gratuitous
■eto may be performed or dispensed with as the individual sees
fit; but duty is not a gratuitous thing, it being absolutely re -
fnured ; hence it can never be innocently omitted. And, shonhl
» period hereafter arrive when, as in former times. Christians
iladl be compelled to relinquish their religion or their lives, that
ttme religion will again urge its claims, and hold its true dis-
ciples firm and faithful unto death. But surely *tis no "jest"
to denominate the slander, reviling, and abuse so profusely
ItTished by sceptics on Christians, seme persecution, though less
iian that before-mentioned — tlie misapplied inquisition case to
lie contrary notwithstanding.
My assertions respecting the superficial acquaintance of soutj
'f the most noted infidel writers with the religious subjects 0:1
»hich they wrote, are sustained by the best of all evidences —
heir own confessions, and tlicir own writings. Now mark : —
lume owned he never read the New Testament with attention.
'aine, by his numerous misquotations of scripture, sliotccd the
ftine in relation to himself. The memoirs and diary of Gibbon
how that he never perused any able defence or judicious expo-
'ition of Christianity. And Voltaire, with, all Yv\a ?Lem\x^ ^\A
4 AUTHENTICITY OF THE BIBLS.
wit, betrays in his writings, not only his superficiality on reli-
gious, but likewise on literary and scientific subjects. And were
it not that multitudes are dazzled by wit, prejudiced by ridicule,
and bewildered by sophistry, Christians would never take the
trouble of refuting the productions of men of this description.
I have no where said, that it would be proper for God to
cause moral evil, or that moral evil thus produced would promote
the divine glory. Waiving the consideration of ihcU point, as
properly belonging to the Hopkinsian controversy, I have merely
spoken of the permission of such evil, and the causation of suf-
fering. Nor is it to be taken for granted, that God is " able,"
consistency with his infinite wisdom, ** to render his creatures
perfectly good and happy,** hy preventing the one, or forhecering
to cause the other. Neither is it a fair representation of his
righteotis retribtUion, to speak thereof as of an unrighteous auto*
da-fe. Nor yet is it any reason why we may not understand that
a God exists, or that he requires of us the performance of duties^
merely because we cannot comprehend that being himself.
And the very circumstance of the brevity of human life, should
serve to stimulate us to the exertion, the immediate exertion, of
all our powers, in ascertaining and obeying his requisitions. I
fear my opponent has not yet thus exerted his ; for, had he so
done, it is hardly supposable that he would have so little acquaint-
ance with the Bible, as to attribute to that a long passage which
it does not contain.
A word or two touching the Christian autliors quoted by my
opponent, respecting the existence of God, and the harmlessness
of atheism.
First, Chalmers. Him I woidd offset by that " most famous
of all natural theologians, Paley," who, strange enough ! is one
of the number quoted by my opponent to sustain his position,
that *' reason leads not to a knowledge of God,** when that very
man wrote a volume, to show how clearly reason does prove a
God ! Nor docs the quotation from him adduced at all conflict
with his sentiment in this respect. But especially would I
offset, not only against Chalmers, but against Pascal and all
other Christian writers who take this ground, the apostle Paul,
who argues, Romans, chap. i. vcr. 18, 20, 21, 22, 23, that nature
does teach a God, and that the lieathen are therefore without
excuse for worshipping idols. As to the "erudite Amobius,**
the quotation made from him merely shows that he considered God
incomprehonsible ; and who does not so consider him ? Should
it be urged, that we disagree among ourselves on this point, I
answer, so do infidels. If a Watson is presented as combatting
my position, I will introduce Paine to combat that of my oppo-
nent, which he does, and tliat most severely ; and, whether a
devout deist or not, he was undoubtedly a devoted worshipper of
a certain divinity formerly in hij^h repute among tlie heathen.
But the harmlessness of atheism ! Had Bacon lived in the days
of the former French revolution, he never would have penned
AUTflSNTICITY OF THE BIBLE. 5
such a paragraph as appears in the last Enquirer. The late
Robert Hall, after haying witnessed that event, expresses himself
thus : " As the heathens fabled that Minerra issued full armed
from the head of Jupiter ; so, no sooner were the speculations
of atheistic^ philosophy matured, than they gave birth to a
ferocity which conrerted the most polished people in Europe into
a horde of assassins ; tho seat of voluptuous refinement, of plea-
sure, and of arts, into a theatre of blood. — Settle it therefore in
your minds, as a maxim never to be effaced or forgotten, that
atheism is an inhuman, bloody, ferocious system, equally hostile
to every restraint, and to every virtuous affection ; that, leaving
nothing above us to excite awe, nor around us to awaken tender-
ness, it wages war with heaven and with earth : its first object is,
to dethrone God ; its next, to destroy man."
The aim of all the leading champions of infidelity is, to rob
mankind of the benefits derived from the Christian religion, and
throw them back into a state of gross and brutal sensuality. It
had been the constant boast of infidels, that their system, more
liberal and generous than Christianity, needed but to be tried, to
produce an immense accession to human happiness. God per-
mitted the trial to be made. In one country, and that the centre
of Christendom, revelation underwent a total eclipse, while
atheism, performing on a darkened theatre its strange and fear-
ful tragedy, confounded the first elements of society, blended
every age, rank, and sect in indiscriminate proscription and mas-
sacre, and convulsed all Europe to its centre. I might, if
necessary, adduce hosts of deistical and heatfien authors who
denounce atheism as a pernicious sentiment. With Chalmers,
I admit, that " even in the desolate region of atheism," there
would be patches of moral verdure ; some " integrity, patriotism,
compassion, natural affection, and justice;" but with him too
I have no doubt, that ** society would suffer most painfully in its
temporal interests by such an event" as tho prevalence of
atheism ; for nothing, I think, can be more obvious, than that
the disbelief in a God, and consequently of accountability to
him, must have a most demoralizing influence on the mass of
mankind, whatever might be its effect on the philosophical few.
And 'tis this obvious truth that has induced the wise in all age-;,
who have even been destitute of the light of revelation, to incul-
cate a belief in superior powers, and in moral accountability.
Josephus remarks that the Sadducees, whose tenets wore, the
denial of a moral government and a future state, were distin-
goished from the other Jewish sects b^ their ferocity, and that
they were eminent for their inhumanity in their judicial capacity.
And, again to ^uote Robert Hall : *' It was late before the atheism
of Epionms gamed footing at Rome ; but its prevalence was soon
followed by such scenes of proscription, confiscation, and blood,
as were then unparalleled in the history of the world ; from whicli
the republic being never able to recover itself, after many un-
sucoMifal struggles, exchanged liberty for repose, by subniissio
6 AUTHENTICITY OF THE BIBLE.
to absolute power.** Persius and the other heathen poets, made
use of the sentiment of the non-immortality of the soul, as an
encouragement to give way to whatever lust prompted. " In-
dulge your inclination,** says Persius, "let us enjoy pleasures;
this span of life that we enjoy is ours ; you will soon become
ashes, a shade, and a fable.** I trust that the presentation of
the foregoing view of atheism, will acquit me of having incurred
the compliment inflicted on me by my opponent touching the
Heedlessness of religious belief.
The proposition which I would first advance as a proper com-
mencement of our present discussion is, that revelation is neces'
sary. And one would suppose that enough had been presented
in the preceding remarks, to establish this proposition. Never-
theless, I will give some further evidence on this point. Let me
not, however, be misunderstood. I do not say that revelation is
indispensable to a belief in God. I do not say that nature does
not furnish evidences of his existence, or that those destitute of
revelation need be ignorant thereof, or even ignorant of the duties
which, under their circumstances, are required of them ; but that
they are so.
In support of the latter idea, we have the testimony of the
greatest heathen philosophers, even in relation to themselves,
together with the histories of ancient heathen nations, and the
condition of modem heathen ones, of which we are ourselves,
witnesses. Varro reckons up two hundred and eighty-eight
opinions of philosophers, as to what constitutes the chief good.
Alany of those philosophers advocated suicide, and some of them
committed it. Darkness brooded o*er their views of a future
state ; their ideas of God and of moral duties were unsettled and
various ; and while some real virtues were by them discarded as
ignoble and debasing, absolute vices were placed on their list of
excellencies. So much for the wisest of the heathen. But when
we descend to the mass, either ancient or modem, and witness
their adoration of gold, silver, wood, stone, reptiles, &c., and see
them offering their children to Moloch, and themselves to Jugger-
naut, and even literally devouring one another like beasts of prey ;
what reason have we to thank God, that our lot is cast in a land
of Bibles ! — But we need not search the records of antiquity, or
visit foreign climes, to prove the necessity of revelation. Tsjce a
case in our very midst — that of sceptics. Discarding the Bible,
and professing to follow what they call the unerring light of
nature, how widely do they differ in relation to the most obvious
and important truths. On the great question of all, the existence
of God, they are strangely at odds, one believing therein, another
disbelieving, another ** suspending judgment,** &c., &c., &c.
One would suppose that sceptics, so far from arguing that reve-
lation is unnecessary, would contend for the necessity of more
than has already been given. Let this suffice for the opening of
our new discussion.
Origen Bacheleb.
ArTHESTICITV o
TO OEIGEN BACHELEH.
June 18, 1831.
In all discusalDns some one must hare Ihc last wotd, and it
a quite na fair lliat you akonld haTe it as I ; nay, fairer; you
having (in my view of IIe snbjecl) a very hopeless case to make
onl. I Eball therefore trust (liu iirgiiinenl regnrdiog the existence
ot « God to the justice and sagacity of our readers, without any
aid feom a rejcFindcr -whicli ivould clog this second part of our
discussion with argumenlB appertaining exclusively to the Srst."
Tkare ia ono nrgumanl, however, wliich Ijclonga equally to the
diacufsioQ on which we are eiiteiing, b3 lo that ^vhicli we havH
just closed - I mean Iho moral uifiuem e of religion on manltind.
Its importance, too, entitles It to furllier consideration ; particu-
larly as I observe that jou dxaclaim the liberality of Hentimcnf
lor which your silence had inconsiderately induced me to give
you credit.
Hoi revealed religion a moral infiuenee on tnaniindf This is
the question. Let us carefully examine il
" It is the fashion of those who patronize an abuse," says some
niter vhosa Jiame lias escapod me, " to oscritic to it all the
good Trhich exists in spite of it." Deeply does it concern us tn
eiamiue whether this has not been the case with regard to religion.
We find individuals raligioua aiid amiable. If I had ovar been
daposed to doubt this, the rt'collectioii of ono who watched orer
mc in jnfnncy and guided me in youth, would sutSce !o remove
my seepticiBin. My own mother, (whose death I learn by the
list arrivals torn Europe) was a Christian of slriclest sect and
most tmnsoienlious practice : ancl (I speak from the faithfulness
of memory, not from a parUal impulse springing out of aoirow
liic the recent loss of a loved parent) she was the kindest and
most offectiaiiatB of mothers. But, shall I outrage her memory
by the supposition, that in her creed was the ouly source of her
domestic virlue? that her goodness sprung, not Irom her heart,
but from ber theology P that she cared for h<v children, cherished
her htisband, and mllitlcd every social duty, because the fear of
hell was before Iter eyes 7
Beautifully has the unworthy sentiment bean aiposed by an
elmuent writer ;
Mo-, il Id myKir. W give qhapl
ir" ilD, you hold Eadras to b« iDgufDdentl; coiiDUical. 1 uilgbt fu
"lifc limilat leilB enouili from which lo choose: such na Km
' ^i.,nr. Mi Jeremiah, ^np. uLili., vcr. 11^; Job, ch^p, xL, ver. 7,
' 'iiiln, chBp. vUl, ver. 16, 17 ; and B host •>! olliue.
I
I
8 ATJTHBNTICITT OF THE BIBLE.
" Let us not mistake causes I Let UB not misconcdfe
effects ! Let us not so wrong the iiairt of man, ns when w« i
the luibaaed follonet of Mohummed invoking Allali, whita
Epteada tha carpet for tlie veary (laTellei, and shaies with Ii
his broad — let us not, I say, so wrong tie human heart, K
believe, that but for ths wiilten law of his KorFin he woijd d
his door ngaiust the houseless, the friendless, and the hungry:
that when ho opens it, he obeys not n law noblei and pnrer It
that cried by his priest from the minaret — even that wt'*"
entwined and inoorporated with his being, and which tt
him to pity in others the want which he feels within hinueffi"
So speaks (he gi^nerous heart. So vould every heait spe
if the lips were not (anght to repeat that we are miseia
Binsers, uulil all noble setf-rcspect sinks under the
repetition.
I put it to yourself, sir, la there nothing of virtao □
ness within you that would survive your spiritual craed? '
you indeed endorse Bobert Hall's opinion, that where tiun
no religious belief there is " nothlog around us (o awaken I
alone that deters you from joining the drunken rqTel. that
you from the brothel, that bids you avoid the eambling u
Do you abstain (iom stealing, merely inasmui^ as there
hell ? 01 from mnTder, only beeaius a Ood fotbids it?
Iip9 of his dearest friend, but would shrink in involuntuy i
pidoQ from Ihis catechetical virtue ? For myself, I will tri
my fortune and my life in the hands of him whose prinuple* »
alTeeliona I feel to be based oa a generous and cultivated heart i
will not trust a, aixpenco of my property or a bail of my he
to the man who has no other restraint but an enjoined decalognl
Human cioods may say what Ihey please ; human feelinp J
stronger than creeds. Those who have witnessed the MOi
representation o( Indian cbaraoler by the talented Forrest, n
recollect the spontaneous burst of applause with lAieli (
audience ever greets Metamora's noble reply, tvhen tempted
imminent danger, to falsehood: " Mttamoro cinsrrr lief t
heart, oven of the dullest, responds lo Ihe sentiment, and :
• FranuM Wright'i Loctutes, p. 114.
t Lot me not be rnidetiiood tn m-juo, thst h deolnnu Ii net, iti I
AUTHENTIC IT r or THE BlIiLE. 9
■tinctivelrhonouia the souice from wlmnce it springs. How Ion-,
how{;coy?lliiig,c«mpnred to this. Is the samucbfaunlediestrBint
of onhodoxy ! How would the generous entliusiKam of the
audience have sunk, almost to contempt, h«d the child of the
forest, fiesh li*om eoidb miGsionary seimon, hare e:cpie^sed II^
••Mdamora uiUlteUthelTUIh. for fear of hell fire!"
But far am I from Testing the ciuie here ; fariLDi I liom con-
tenting mjaslf with the half-way argument, that the heart ia a
nobler and firmer basis of morality tiian the creed, and that the
tprings of virtue in man lie deEpor than Ma belief. Tliis is but
(rifling with the qnestion. If reTealed taligion were useless unly,
its delusions miglt pnsi unchallenged by me. If its dreams were
but related like other drcaitia, to kindle an innocuous, if an idle,
imagination, it is not I, who would trouble myaelf about their
relulatioii. Bat Bupemalurnl imugiuatious hare ever been, and
now aiD, for wor^e than supcrfiuous — mischievous, frightfully
muchierous. tluearthly dreams have been related in the thun-
dering voice, and their reception euforced by the iton hand of
tjnnny. Religion's bitter jnrrioga have brooffht, not peace on
unit out n sword. Its scbiBms liavs drenched the world with
iBRMent blood, aitd raised to (Lc honour of its God thousands of
bnnun liecatombs.
Melancholy and ungrateful is the task, to utter truths like
theee; and this the rather, becmise the milder religitsi of our
own limes often loaves to its professor yiHuea and cbatLtieu,
«Mcb, beeaube it fails to annihilate them, it ohlnins the ercdit
uf producing. Painful is it to me, rudely to touch one vens-
t4t«d opinion, or startle one honest prejudice. But venerated
upinions naist be touched, and prejudices mtat he startled, ere
tnaskind can be induced, freely to " prove ail things and hold
bsA that which is good."
I speak here of revealed reSpion t that is, of a teUtf in lujm--
natural beings, oae or moiiy, to mhom tcorahip and cbedienca it
Tendared; and not of ethical codes or moral precepts. I sj>eak of
cdigion, diatinct from morality. And I pray your atlenlicn, sir,
and oni readers', to a condensed view of a few appalling fiicts, in
iUmtialioa of religion's moral influence.*
I speak not of other religions than our own, because I am, io
a measore, ooBcquaictcd with thu details of Iheii history. I
know not how many thousands have perished under the wheels
i>f the idol Juggernaut, nor how many millions were put to the
Bword to establish the religion of Islam. But, thanks to theo-
lo^cal le^arch, we do know something positive and definite re-
^dlQE the histery of our own church.
le^iltJi Bl
s-se,;
.«™lfc
eoB t
■.hhi
017 tlirough Mvcnlei
are dnwii
jmiti.
And Whml ;l1i
uldH
nk Uuil CHduHly'i
^'^uld
k«i\.
l#cnn tl.t
wUIogn
of™
ii-a, murden, InlrilUM. peUM
tloni,
■Dd rtol.-,«
«! U»t
wdcd tolo tU fl.?
oUime., wUhtml,
10 AUTHENTICITY OF THE BIBLE.
Yet even here I am compelled by the limits of this discnssiflo,
to curtail my illustrations. I shall not, therefore, run into as
enumeration of the thousand and one forms of folly which dero-
tion has assumed ; I shall not allude to the countless individual
dissensions and national jealousies to which it has given birth;
I shall not recall the inhuman tortures which ecclesiastical in-
genuity collected within the inquisitorial walls, nor the atrodoiis
cunning with which the holy tribunal nourished human vipers to
violate the privacy of families and outrage the confidence of
friendship : I pass over all this, and shall speak of one item
alone, the actttal loss of life in religious persecutions and eccle-
siastical wars. What the frightful total might be, may be faintly
imagined by glancing at a few items.
Every one has heard of the famous dispute regarding the pre-
sence of Christ's body in the eucharist ; but we are cxceediitgW
apt to forget, that this transubstantiation controvers}', which
raged at intervals Jiroughout Christendom for centuries, cost,
according to the lo «vest computation, the lives of three htmdrtd
thotcsand human beiiigs.
In like manner the quarrel of the econoclasts and econoclaiertt
or in other words, the image-worship controversy (which by the
way, produced a bloody civil war in the islands of ^e Archi-
pelago, under Leo lY. ; and was the cause, under the Sonum
pontiffs Gregory I. and II., that the Italian provinces were torn
from the Grecian empire,) cost, as ecclesiastical historians calcu-
late, ^fty thousand lives.
Theodora, widow of .Theophilus, was induced (it is said by her
confessor,) to institute in the third year of her regency, a furious
persecution against the sect of the Maiiicheans : and of these
there are estimated thus to have fallen in Greece, about the year
8^15, upwards of one hundred thousand persons.
The famous schism which preceded the burning of John Husi
and Jerome of Prague, and the subsequent war of the Hussites,
are estimated to have cost one hundred and fifty thousand
lives.
The lowest computation I have ever seen places the numbir of
lives sacrificed by the holy inquisition tliroughout Europe, from
the time of its first establishment by Innocent III., in NarLoiinu
Gaul, at two hundred thousand souls.
The religious war of Japan, caused by the Jesuits in the SfVin-
tecnth century, cost, so history inform us, /row t/irce to four hun-
dred thousand lives.
Yet it is atheism, not revelation— so Robert Hall tells us <n
authority which we shall examine by and bye— that is " an in-
human, bloody, and ferocious system !'*
But even these frightful massacres sink into insignifican'e
befoic others still more appalling. What the loss of lives was
during the " world's debate," as Gibbon calls the Crusades, it
is impossible to estimate. There were seven distinct expedi-
tions. When the first of these was announced, six mill ions of
ADTllEKItCITV OF THE BIBLE. 1 1
' liTFpiDi wanioia are said to Lave assumed Uis red crosa : yet
doubtless a large proportjoa of these never rcai:hcd the Huly
Luid, and man; Tetuined in safely. Bernard, ^t'hose enlliu-
TOtttic eloqueneo chiefly aroused Europe to the aecoiid erusitde,
bouta, that throughout the vhulii continent, uLen. the cspedi-
tion tnsrcbed forlh, " isarcciy one man was left for the conaalation
i/u^'en vjidou»." We are doubtless far below tlia truth, then,
in assnming the loss of life during these religious nars at ifrt
Bui one ^et bloodier record remains ! Las Cnsas, btshup nf
Ciuapa, eBlunates, in his work on the Destruction of the Indians,
(the materials for which he collected diirijig a residence of fifty
yean in America,} (hat twelve miluliss of the unoffending
abDriginca were immolited to the Christian religion throughout
this Woateja Conllnent ! ! ! I check my pen. EIGHTEEN
MILLIONS of homait beings sacrificed in religious contention !
And how little, etcn by anch a frightliil total, da we espress the
tuOering experienced 1 the feara and anxieties of those who
caeapodi ttie menial agony of the surrlvors; the millinns of
widows — (he tens of millions of orphans — who lived on, to drink,
perhaps, even a bitterer cup than bis who perished at once by the
Bword or at Iho slake ! I can yet recollect the burning feeling of
iadipiation, (more natural perhaps than rational,) with which, as
a child, t perused in Richardson's History of the Discovery of
Aoietica, the deeds ofCortcz, of Ihehloodier Pizarro,Hnd of theu'
priestly associates and abettors; and how the conviction was
stamped on my mind, in cliaractera indelible, tliat the tree
wheoee fruit so poiaonoua sprung, was the deadliest curse that
erer afflicted the human race ! *
And this is the tree whoso Ctuitis declared to be "peace on
earth and good-will (o man I" Peace 1 when it liaa kindled
more of war, and abetted more of maasaore, than all other
tourcea put together. Good-will! when its feuds have rem'-
irated even to the domeatic hearth, severed the closest friend-
tk fidlowlDff cbHraatorlttic extract from n Icltrrr ivrlttcn i>y a rerercDd
Spul^ felher to hifliuperior in Spain, and quthttLl in Zrrisg's " History of
Ke» Tort" " Can any bob have Ihe presumpdon ID Bay Uiese lavage pBgBDl
kan jiridsd noy thing moro than an iiicunBiJcrahlt iccompenle to their
batcaBton; in vnTTcnatrins Id Uiuai alittlti pitiful imt^t of This dirty Enb'
tflDBf7 planet, in «xcijaDg4 for a glorioua inbcrltaacE: In LIlb klDgdom at
Wit be abJMlifllODijcilculolion irjariliBE tho ladianB, that itwaaai^-
nn, Dot RllgtoD. that omilumed the empire of Monlciuiui, anil buried llio
poor natttes in gold mines, thero to laboLir and to die. I repl]f that thcio
opeditiane and these oppreisliiaB, whenceBOeser originatinr, received, on
aitoeeaiieDi. the eeclesiaeticai iBncUaii; that the Bpanbh aetllennerv
DBiforsiily accompanied and encouraged in this bJoody work hy prlestB ; and
that Ihc whole nllgioui infiuenitE of Spain wia exerted to hattcn the
cllutropbe nhich dtprired [welvo mllUoae of innacent indiTiduala of
ceti ud iife, to add to the glory eft laerciful Gcd !
12 AUTUEKTICITY OF THE BIBLE.
bhips, and split up the 'whole human race into discordant sedi
and schisms, hateful and hating one another.*
It matters not to tell me what supernatural belief and religiooi
restraint ought to have done ; I show you what they have done;
and that they found precedent enough in the Pentateuch to justify
their doing. When massacres more bloody than these shall m
proved to have been committed by heathen nations, it inll be
time enough to thank God that we are not as other men are, and
" that our lot is cast in a land of Bibles."
Space permits me not, till next week, to advert to your aipi-
ment regarding the immoral influence of scepticism, drawn firom
the French Revolution ; that bug-a-boo, which is set up in Eng-
land to frighten republicans, and in America to terrify free inquiren
after truth.
BoBERT Dale Owek.
ri^*^*^^.*^^#i*>*-
TO EGBERT DALE OWEN.
LETTER II.
New-York, June 25, 1&31.
.Sir,
A sceptic can very itell dispense with having the last word.
][ his system is true, 'tis of very little consequence to prove it:
'twill be just as well hereafter for those who now reject it, as for
those who receive it. Not so with the Bible. If thatiaiiue, "he
that believeth not shall be damned." Hence there is great pro-
priety in the exercise of the deepest solicitude on the part of tbf
adherents of that, to bring men to its belief; — which by the way,
is not a belief in the books of *' Esdras," or any otliiT books d
the Apocrypha. The Bible, sir, is the Old and New TestameniB»
and not the Apocrypha. That the Apocrjrpha is sometimes boun^
up within the same lids with the Bible, is no more an evidence
that it is a part of the Bible, than that the family registers in*
scrted in some Bibles are a part of the same. It is ver^' importas)
that this should be remembered, seeing we are discussing thi
question of the aut/ienticily of the Bible. Surely I am not to b<
understood as pledged to defend the Apocrypha in this discussion
nnd this alone is suflicient to show, that that collection of writing
is no part of the Bible.
It is quite amusing to observe the tortuous course of the abettor
of error, and the facility with which they adopt and discard con
* I speak here of religion m by law or by public opinion established, a»
ly salaried prieatt and tcritten creeds txutained. lleligrion, wht-n jtutfeie
(|uiotly to spring up or to die auay at the dictate of unbiased conscioiK
n lone— when undentood to be a private not a public concern — is ccmi>an
tivcly harmless.
V Jl' THE BIBLK. 13
htfictory proposiLiuiu to serve Uieir turn. In his last letter but
me, my opponent, to defend scepticism IJDni llie objection so1nl^-
Umes urged against it, that it is af a, demoralizing tendency, took
dke ground, thai the " light within" exists independent of oU
ureedJ, and in spite of all creeds, exerting on influence which no
failh, nor any leant of faith, can either create or deatrny. Who
theo would have imagiaed, that the principal part of hia last letter
iKiuId be devoted to the attempt to ^ow, that religious belief hitS
been the cause of incalculable evil 7
Bat utmitling all be says to be true ; admitting tliat Eighteen
millionB of human beings have been sacrificed in contentions
denaminaled religious ; it dees not hence follow that religion
itielf has been the cause. To see what is to be attributed to
religion, we are to examine lis injunctions, not the conduct of its
prafessoTB. Suppose a member of a Temperance Society were
to get intoxicated with ardent spirits, how imfair would tt be to
allribulB tis intoxication to the Temperance Institution, which
ntleily prohibits the use thereof! So of Christianity. How unfair
to atlributf the wars and crusades of Christendotn to that religion,
when its whole tenor, both in letter and spirit, is directly the
reverse '. Christianity says. Resist not evil ; overcome evil with
good ; bless (hem that curse you ; pray fur Ihem that despitefully
use JDU, and pptaeoute you. "lis onlair then, I say, to attribute
the aboBes which have obtained in Christendom, to this religion.
Not are those abuses atlribulable to the Pentateuch. The com-
mand of God to exterminate certain nations by hiio designated,
Tonid be no license even to the Israelites, much Jess to others, to
aterminate olher nations. Yet, after all, what ai^ tlic Crusades,
iibat are all the religious wars Crom the time of Conslantine to
the present, compared with what would have been, bad scepli-
cum all this time borne away t The ten short years she did bear
nray in one nation, she presented the world with such a scene of
mnageand abomination as was before unknown and uniniagined.
Aji eye witness of that great tragedy, and an actor in some c' its
parts, (Grcgoiie,) thus describes it. " MultipUed cases of suicide,
pDsons crowded with innocent persons, permanent guillotines,
pciiurie* of all classes, parental authority set at nought, de-
' 1 Li hccy encouraged by an allowance to those called unmarried
':l^■[s, nearly six thousand divorces within the single city of
:^, within a little more than two years after the law author-
; them : in a word, whatever is most obscene in vice, and
lilfu! in ferocity." Their thirst for blood not satiated by the
d-rjtruction of the objects of their hate, they gorged themselves
with the blood of one another. But the reign of the sangtiinai'y
monBtcr was necessarily short, devouring as she did herself; and
so argument was requisite to bring Ibe atheistic nation to iheir
KLMea, and make tbem realize that the revelation which they had
rejected waa necessary, not only for the safety of tlieir liaula, but
oflheit bodies. And if in ten years, and in one nation, scepti-
cism aoGumptished so fearful u ttoik, what wuuld A^ fuA \u,'»i
J
r
14 ACTHESTlcmr OP THB BIBLE.
done, lind ahe, mElead of Chnstiaiiity, been asceadanl dniiit
tha last eighlean hundred yeais t WliJ, aif, lie hnmBn rt"
would long ere Uiis baie become extinct, and nought but (he Its
of wild beasts, less feiDciaus, would be seen in ptitcei ii<
thronged by men, and echoing with (he hum uid bustJe ol
induGtry. 1 admit, that men are bad euoogb, with ail fiie in-
Irainta of religion ; aaifar fhia mtt/ Teuton would 1 object to Uu!
nmoval of those lestrainta. In iho words of Frankliit to Piio'
I would say : " If men ore bo bad leitA religion, whnC would tlu}
be leil/uiut it ?" Eteti Meider, a professed deist, uid ■ lealou
advocate of the French KevoluUon, speaking of thnt sTenl, j»j!.
" Wn baie, in proscribing supereUtioa, destroyed ail reli^mf
sentiment ; but this is not tha way to regenerate the vrald."
What IhDngh there is here and there a philosopher, oni of i
thousand, who, Toid of rehgious restraint, would not ron to the
exceaaes of the multitude f What though a Socratea would <miy
barter hia wife's chastity for gain, and a Home eiguse only Mcrri
adultery I It should not be forgollen, that mankind in nneni
are not philosophers, and that they nouJd lliciefiire da nmcA wtri
even Ihan ihii, were llie restrainls of religion removed. WWl
(hough the good man needs not the fear of hell, dot eien tin
penaltiei d/ 2au, to drive him to hie duty ; is this a leasoo wtf
the retributions of eternity and Iha retributions of the lav should
not be presented (o khe consideration of bad men ? Sir, this luu
and cry a^inst the resttitimng terroTS of telisiun, miebt Jnitu
well be raised against (bo restrainls of law; and, to ha comb-
tent, Iboso who raise it in the one case should do it in the otho'
Let (hem do it, and people will ihen begin to see wtuther tliu
disorganizing principle is lending.
Id my introductory letter, I had barely room to intiodocfl id i
very brief manner the first of a series of arguinents which 1 in-
tend lo adduce in the courae of this discussiuu, tix., that t ~ ' '
tioD is necessary. 1 will now somewhat expand, in i
establishing (his position. Indeed, (he whole Iwaiing a( M
present letter thus far, has tended directly to (his piuiil.
horrors of infidelity at the close of the last century, >ie a dM
Btration of theneeesaily of revelation which wilt Dot soon be N
gotten. But I will now present some additional »
in continuance of what I presented in mj last.
I argue the necessity ot' revelation, ttien, from, the state otlM I
pagan world, both antient and modem. Among the Bi)Hn~
tht very maslen of the world, men were made to fi^t wiui <ri
beasts, and to slaughter one another, foi the cntenainmanl
the public. In this manner, twenty thousand lives hate ll
SBcrilicod in a month I Staves were slaughtered for ai
or thrown into fish ponds as food for lampreys I
heathen nations, parents were perouited to dcstroj ii
embryo, or to strangle, or drown, or expose them, vn
Mokly or deformed; yea, Ihey were even ei^jained tboXO A
.. .!■ .i,„i. — ^n distinguished legislators and «i - - - -
OS TBB BIBLB. 15
am et ridding the commimity of buttheiuome membeia '.
a yniOica canlinues to IbU day, even amuiig Uie refined and
fhtvud Hinduus and Clunew! Humaji sacrifices fonueily
luled throughout the heathen wojid; and they alill preTall
MDy healhen countriaa. Eiaa Greece and Home tad le-
rse thereto on great occasions. The Bame practice existed
mg the Egyptians, the Syriiuu, the Pcrsianii, the Fhenicians,
the Tariona nations of the Kail, tOi>elher with the SuytliiaBfl,
Thraciajis, the Gaula, and the Geinians; and ancient Britaia
er ber Druids was likcwiac stained with the same bloody
minslion. In harbariau Ashanux, and other cunntries of
aiem Africa, their sitars annually reck with the bliiod of
laanda ; and in India, of tens of thousands. Ajid America,
own America, had formerly her Monteiama, offering np hi*
lly thousand human victimn annually to the sun ! A aimilax
ilice has Ukcwisa been found to pruvail throughout the vast
i&c. Nor was their religion leu impure than sanguinary.
■r rites uid mysteries were polluted with all manner of
lenities ; and the imaginary practices of their goda were cited
Lnctionand eaactifythe same. Idolntry every where abounded,
the moat ridienlaus and demoraliztng legends obtained for
He truths ; and those legends had, as inight he cipccted, their
and legitimate effect. Paul's description of then: is true to
letter, as confirmed by their own poets and histurians. They
cune vain in tlteir imaginadoiia ; they cbuiged Ike glory of
incormplible God into an imaga made like to corruptible
. and to birds, and four-footed beasts, and creeping things;
dishonoured their own bodies between Ihemscltes ; even
■ women did change ths natural use into that which is against
re ; and likewise also the men, learing (ho natural use of tbe
lan, burned in their lust one towards another. And even as
Jid not like to retain God in their knoaiedge, God gave them
to a reprobate mind, to do those things which are not eon-
ent, being tilled with all unrighteousness, fornication, wicked.
, covecouanesa, mahcionsness ; full of envy, murder, debate,
it, mallgnily ; whisperers, backbitera, haters of God, deapite-
pioud. boasters, inventors of evil things, disobedient to
ntn, without understanding, covenant breakers, without natu-
iTection, implacable, unmerciful."
ich, eii, was the state of the heathen world, when the sun of
eoutness arose, to dispel their spiritual darkness, and pour
them the glorious beams of the gospel day. Philosophy,
CO, and the arts, carried to the highest degree of improve-
, had done what they could for mankind, and thia was (he
t. The precepts of philosophy, being of human orimn.
t»d authority to secure obedience, us must always be
with the maxims of mere human wisdom, (a most important
ti, by the way. for the necessity of revelation ;) and eon
oae very preceiila themselves were faulty, conlaiiiing fal
ipte«, and sanetioning vicious pracliecB. Noliwii. ■'""
rtant ^^^B
I
16 A.UTBEHTICITV OP TBB BIBLE.
couJd effect the necessary refonn, bnt a system at leligion t
good in itself, and of divine Buthority. Such a, system i
CliristianEty. At her appearance, tlteae hideous allomiiutiaiic
Hlantly ceoaed ; and among her primilive converts from heslb
ism, scarcely a aingle vice remained. And such is its effcc
this day, wherever embraced and obeyed in spirit and intn
This is the religion that is destined to stop the wheels of Jug
naut, and extinguish the blazing pyre, and civilize and bless'
barbarian and Che sava^. "Tis the vorld'e only hope. In *
have they looked lo philosophy, in vsin to their own inienlis
Tbeii Socialeses and theii Platos bave been forced to sclent
ledge their ignorance and Ihsir blindness, and their own nteil
divine teacher. Not have mankind more to expect from infl
lity. What has lAs ever done for them ? What idolatrous mil
has she reformedP What impure and sanffuiitary rites bui
abolished t What vice has she eradicated J What (uffering I
she alleviated 7 " Into what obscure recesses
That dungeons, liave bet pbilanlhropiHta penetrated,
the fetters and relieve the sorrows of the helpless captive 1
barbarous tribes have her apostles visited, vhat distant on
have they explored, encompassed with cold, nskednesa, ai»1 1
to diffuse the principles of virtue, and the blessings of ciri
lion ?" No, sir, Christianity must reform the world, or It
not berefonned at all. Philosophy and infidelity there aresni
in the heathen lands already, God knoweth; and these do
reform them. Chriatianity oIbiib will do the work ; and of _
even a Rousseau felt convinced when he said, " Philosojdiy on
nothing good which religion, doea not do still better ; and lelip
does many good Ibings which philosophy cannot effect at ■
And, sir, were it not for this same religion, those who n<rw •!
to consider it mmecessary, wotdd themselves be groping in bMl
darkness. Rouesoau admits, that the modem philosi^ber dec
hia better notions on many aubjecta from the scriptures, firomai
education, and from bring in a Chiistian coonlry, where, in ■
of himself, he imbibes some portion of that religious knawlc
which the Bcripturea have every where diffitsed. To heef ■
thus indebted (o revelation declare that it is unnecessary, rami
one of the wiseacre, who thought tlio sun unnecessary, b«e«
it shines only in the day-time.
Obigen Bachiui
TO ORIGEN BACHELER.
July 2, 18JI
When you snail have proved, not that a belief in revelM
. . ._. ._ -^n^'g welfare, hut that it is even o ~'
r
ACTHENTIC1TV OP THE BIBLE. 17
biunftn bappinees and virtue, then it will be lime enough to
tipte, tliat tlie sceptic need give himself no (ranble to dii'
teminate Ma opinions. My poBition is, that supernatural beliefs
make men soinelimes vicious and alinost always unh^ipy. I
huve said indeed — and most strongly do I feel the faimesa of
the aasertion — Ihat no failh, however tleoreticaJly rovoUing,
can dry up the springs of virtue "in the belter portion of our
nicies." There are spirits so noble, minds so bsautiful, that
(heir pure and happy influence aeatralizes even the poison of
■uperatition. Like Uie (aateliil bee, they are attracted by the
Sowers only that are scattered over the pages of (he Christian's
holy book, and they pass by the ni^tdiade and the hemlock.
Vben the Nazaiene reformer bids us, " .ludge not, that we
be not judged ;" when he eihoria us to " do unto others as we
would others should do unto us ;" when be rebukes tho haughty
Pharisee, and pleads the cause of the poor ; when he arushea
not the bruised reed, stopping (be mouths and touching the
GDUBciences of (he self-righteous accuseia, by (he memorable
reproofs "He that is without blame among ye, !et Mm cast the
first stone at her" — when words of gentleness and deeds of
mercy like these are recorded — Ihe good and the gentle admij^,
approve the record. And they pass by the bloody precepts and
di^uaciDg natrativcB they find recorded in the sacred pages, as
4 bee, the poiBon shrub ttiat grows up in h« palJi,
Were such spirits only in Ihe world, little were the harm that
lOperstitiDn'a self could do ! But there ore others (alas ! too
man;,) who cull the poison berries, and give them forth through-
out the earth, realizing here (he hell iJiey have fabled here-
after. In the Bible, the tyrant seeks and Suds his defence, the
inquisitor bis credentials, the conijneror his permit, and. (he
(lave-Jiolder bis warmnt. True, the amiable moralist may
there find his precept, and the good man his rule of life ; bat
the texts fumisheii tn despots are not the lei» mischievous, not
the less demorahziug, on Uiat account.
¥ou (ell me that the religious murders of wMcb I have spoken
are not authorized by the Bible. Let us see.
The IsraeliteB (so reads the storv) were ihe chosen people of
God, rescued from bondage by him, guided hy Ma arm, in-
structed from his mouUi. Their leaders held communion, and
received commands from the deity himself. How were they
bidden to act t Read, with a quiet pulse if you can. Numbers,
chap, xxxi., vcT. 1 to 16. Where, in all Ihe records of heathen
barbarity, is there aught to match (his ? A nation annihilated <
Imagine, if your very fancy shrink not from the task, the drama
of death. Imagine the Hebrew soldiers entering, (a( tho com-
mand of a God of mercvl) one of these ill-fated cities. They
invade every house, and wherever a man la found they slay
him without mercy, (ver. 7.) They pause not at the voice of
tiatuTe. The heart-rcuding prayers of the poor women and.
nBiighted cliildren fall uiihecded on their eaia. T\ie biOk. we
18 AUTilENTICITV Ot THE BIBLE.
Ftifled in their beds. The giey haiis of age go dawn, in Uim^
to [heir gnve. Ece evening, every bouse is a bomie of mDiddj.
evei7 threahhold is died in goie. Before tlte sun sinks on tU
devoted city, tvery v>ifii among ita tkouiands ii a tBidovt, andaat
CiiM an orphan I The oeit moniing breaks on a pile ofBmoklq
" Evett la the Lord commuiiled Mosea 1"
But tlbe calastropho of tlie sacred drama i ,
voiy aoldiera shrunk from ministering to theii God's thirtt aElK
blood I They took captive the women and ciiildren.
The prophet of the Lord was viroth with the office™ of
host. Their half-mercy ejcited his anger, and roused th*
diapleasuie of an all-good cTHBtor. " Have ye saved the nc ^
■live?" he aaid. (My pen Alters as I bunscribe,) "KiUe
vromBD ! kill every boy, eren the auckLing at the breaat '■ 1
the women^cliildren for yourselves 1"
And he was obeyed! Mighty triamph of superstition
nature ! evidence too frigUtfuUy convincing, that men
imagine monetcis, till tho imEgination is Tealiztd in themselvai !
My lendera ! can ye picWrn forth to yourselves the scene tU
ia to follon P Do nut your imaginations ehiiuk in horror e
from the task of conceiving its Buporhumau alrooily I llie t
of thouaanda of poor victims,* assembled like aheap lot
slaughter on the field of death i the swords, yet red iril)t
blood of their Others and husbands, drawn on tjio wesJt, ' '
less, unoffending, and unremsting widows and orphans ?
They say that a battle-ground, when the human slonn
is a frightful eight And well may we believe It! The
limbs, the mutilated trunk, the gay omamenls of war dyed
with the stream of life, (be ghastly countenance and gtoxed r
settling in death, and, worse than all, the piercing m
some poor wrcteh who begs of the passenger, death
and a blessed relief from agony — all this ia hurriblo .
shake the strongeel nerves and sicken the hardest lieart-
But who ever described — who, except tLe author of
Pentateuch ever imagined — a field of blood on which lay
mnrderod uorpsoa of Jlfin tiomand uroaten and childrmt t w
pan could paint tbe scene that must have passed, ere
slaughtered heaps lay there, a blot on humanity loo linil
credence~an Ktrocity loo horribly savago, even fin oiftdnllt|'
self to behave!
Yet bear with the inhitman conception for a m
ceivo the onset, too cowardly, too brutal, (o be
in human language! Suppose the innocent blood
gentle victims immolated I And then imagint
^^ AUTHINTICITY OF TKB BIBLE. \9
— ay 1 or if you please, an angel from helTen, — who poinl^j lu
tha field of butcbery, and tells you : " These alaughlered heaps
were murdered al tie command of a God of peace, of kindneas,
of goodncHB inflnite, whose tender merciea ore over ell Mb ulher
woriia 1 The Lord gave, and the Lord taketh away. Blessed
bp (he name of the Lord 1"
llweje an insult to your understandings, and a worse insult
to your hearts, to ask you wliethor you could respond to a senli-
ment so monslrously horrible, " Amenl"
Shall 1 quote tor you still another csarople ? It is at hand ;
I Samael, chap, xv., vcr. 3 to 33.
"Slay both man and woman 1 infant and suckling ! ax and
iheep, cunel acd ass." Saal spared not indeed the women and
chUdien, but the king and the best of the cattle i and btc^usG
be did »o, " it repented (he Lord that he had made him king!"
(ver. II.)
Have ye not yet " supped fall of honors ?' ' I can iumish
jou with texts sulScicnt : Joshua, chap, x., ver. 24, 2S, 30, 37,
"He leit none lemaining, but utterly destroyed all that
breathed, <u tie Lord God of Itrael cammarvUd .'"
And wherefore this demuniacaJ Bitermination of people allet
people I It ta written : Joshua, chap, si-, Ter. 18, 19, 20, " It
«u of the Lord to harden Ikeir hearts, AM Ihey lAould cone
against Israel to battle, that he night destroy them utterly, lliat
Ihey mi^ have no favour, but that he might destroy them, as
dw Lord commanded Moses." The deity found not sufficient
&ulc to eTi;u9e (he butchery ; Eo ke hardened Ike hearts of the
poor heathen, lAai he mig/tt detlroy them !
Bre ray reason can receive, aud my hEart acknowledge, such
atrocities as these for the doings of a benignant deity, may 1
tot with my fetliera in the quiet grave !
"To see what we are to attribute to religion," (argues my
oppoBent with much justice,) " we are lo examine its injuno-
laims-" These are its mjimctions L the eipress injunclionB of
God to his chosen people. And am I to be told that we are nut
called upon — not even authorised — to follow an eiamplo cmanat-
wg from a, source so venerable ? Nu r Tu what purpose, tiieo,
i» the example recorded ? la that virtue in one age of the
world which is vice ia another ? Was it an action worthy of
deify himsdf. four Ikousand years ago, to preside at tho butchery
of fifly thousand heretic widows and orphans ; and would the
•ame acene brand a human actor with I'oolest infamy to-day t
Did not Torquemada, that exterminating angel of the inqum-
lion, find, in (lie pages of the Pentateuch, p<eccdent on piece-
Jcnt aufficieat to justify atrocities fer, lar blacker oven llian
kia ? Moses, the pieudo-chosen of God, was the prince of
iaqaintots. Ifi slaoghlered, on one day, one fourth as many
Tictimaaa the holy inquisition devoured in six centurjeal "— *
with a burning crueKy, before which the flames oS aW n
2'J AUTHENTICITY OF THE BIBLS
piiasions pale into inaigtliGciinco, hii uliulce of victims was geni
women — wss innocent inbuts alone 1 Ye talk of the he) '
bnrningH of Lisbon ur Madrid, as of Ihe doinga of
f-pacB your pity — your eiecraCion — for tlia Midianilo anHwi
fu' for that single deed, -which orertopped the accumulal
cruelties of ages '. for that one day, which outdid the aggr^ai
crimes of a. modern world I
And we ore (old of gladiator fights, and Chinese eipoanre
, sickly infants! and bid to imagine what Ihe world oM,i bei
but ttir revelation ! — What it had been I If one modem ntlii
hod executed one only order t» eminently atiocioua ■■ 111
single command of Moses, (and it is but one of a hundred n
cottied in the Pentateuch,) the incredible rumour would Iku
rung &om land to land, &am continent to continent; and ti
civiUzed world would have instinolively risen in mas^ to Kwet
the mnrdereiB from the face of the earth.
And thOBO were they whom God selected as his (liilditn ■
preference I they for whom he made a path through H
Arabian gulfl they before whom he journeyed in a pillar i
eland hy day and a flame of lire by night! they whasa In
wore engraved by the almighty linger, and promulgated in Ihnndl
from Moont Sinai ! they ivhose joumeyings were directed n
whose actions (spirit of mercy ! ) were coinmcmdecl by h'Ti ~
people so sunk in (he very abaminations of cruelty, that
the dull sensibilities of modem ciTilizaiian would hire bunt
forth into one uniTersol cry of abhorrence, and united, with bt
readier zeal than against the black flag of the Algenncj '
annihilate this scandal on mankindl
And this is the pattern nation from the record of whi
virtaea we are told "the modem philosopher dflrires his bet
notions '." Theso arc the tales we are to palm on the i
snspecting innocence of lisping in&ncy, that its inborn I
pravj^ may be eitinguished, and its tender charities
to all its fellow-creatures I
If there be, in human reason and in human feeling,
power to belleTB absurdities bo glaring, after having disliticll]!
seen and felt what it believes, then must the present goneialiiil
die out in their snperatitioas, and we must look to the nwtf '"
olearei heads and better hearts.
Nor is the Pentateuch a record of craelly alone. Tell mi
crime so black, the vice so preposterous, that it was not prac
among the selected people. The idolatry of heathen nali
See Exodus, chap, xixii., vcr. 1 to u ; and see the ezampls
of him who was thought to desotre the title of the " wiaei
men :" 1 Kings, chap, xi., ver. 5. Their human saaiit„
See Judges, chap, xi., ver. 31, 39. The brute intolenBoa
Islatnism P See Deuteronomy, chap. li., vei " — -
chap, iiiii., ver. 37, 28. The unaatnrol vicea ..
t aatinn of Juvenal and the odea of Anacreon I Read Ihe
AUTHBNTICITY OF THE BIBLE. 21
of tlie men of Gibeah, Beiyamites, the descendants of tbe chosen
■on of Jacob : Judges, chap, xiz., ver. 22.
I ought not, perhaps, to stop here. I ought perhaps to ask
my opponent whether he, or any other decent man, would read
.aloud to his sister or his daughter, passages so gratuitously and
oDtngeously obscene as are to be met with throughout t&e' Old
Testament. I ought perchance to quote, as others have don^, a
dosen such passages as Ezekiel, chap, iv., ver. 12 ; or chap, xvi.,
VCT. 1 to 63 ; or I^osea, chap, i., ver. 1 to 6 ; chap. iiL, yer. 1 to 5, &c.
And I ought to ask my opponent whether, in the course of his
lifOp he erer saw greater indecencies in print ; and whether a
Toong woman in whose hands should be detected any book (not
Uielied the " Holy Bible,") and containing only a tenth part
cf the sullying and unseemly imaginations that are scattered
Ihronc^hout the Scriptures, would not lose her reputation for
erer. This, it may be, is the course of argument I ought to
parsoe. But it repugns me to enter into the disgusting details :
and I therefore, for the present, here rest my reply to the argu-
ment, that such a revelation as this is necessary to lead men to
kindn^^", to purity, and to happiness.
Robert Dale Owen.
P.S. The .ength to which this reply has extended compels
mo to defer all idlusion to the French Revolution till my next.
.^i^^^ i»^«»^i»«i^^i^^i^^^4
TO ROBERT DALE OWEN.
LETTER III.
New-York, July 9, 1831.
Sib,
To say that " no faith nor any want of faith can destroy
the influence of the light within," is saying in otlier words, that
rtHffioua faith is not " incompatible with human happiness and
Tirtue." But as this position, after having been strenuously
inalsted on by my opponent, to screen his scepticism from the
charge of being of a demoralizing tendency, is at length by him
abandoned, in his equally strenuous attempt to stigmatize reli-
gion with a similar charge, no argument will be necessary on
my part to show, that it is of great importance that a man's
TiewB in relation to religious subjects be correct. Let ua there-
fine hear no more of the non-importance of a man's creed.
The parade of blood and slaughter made by my opponent in
hia last reply to me, was a mere appeal to the passions, without
the least regard to the circumstances of the case. It is too
obvious to need any argument to prove, thut the great arbiter of
I
22 AUTHENTICITY OF THE BIBLE,
life and death can wilb os much pTopriely employ the aword (
accomplUli Ihe dealiiiction of a people as the earthquake, n
Cunine, or peatjlence, or any other means. The onlj qunlii'
u whether he did so employ it in tlie auua recorded m the
Testament. Moat asBuredly, the agonies o[ death are no pMl
when the dagger givea the falal blow, ihui when the earth m
gulphs and eruahea her inhabitiints with her mighty conmlncM
Death is a debt due to tialure by all the living : 'tis a dread ■■
an awful scene, appear as it may. Gut so far is the swonl fii
being its most dreaded instrument, that it is mercy itaelf ea
pared with some of its natural onea. Wilnesa the cancer, m
Boming ilfifictim by atoms; the Tarioloid, punifyinghim •Bl
and numerous other diseases, from whidi the nrati wonU
a relief. I say then, again, that all the " floutish of tnmjct
all the display of "raw bead and bloody bones," in my of)
nent's lost letter, touching the case of the Jewish won, wb
mere appeal to the passions, and might just as well have hi
phiyed off against the God of nature. As well mi^ hefai
brou^t inioTiew the warrings of the elements, a* on m^hbi
againat t}ie existence of any God whatever, not exoepting i
miile one of Plato, as lo pursue the course ho did in lelttiM i
the God of the Jews. Yes, even against the existence of 4
finite God of Plato, whoae being he has not ventured ti * ~
for 'tis idle to admit > God of sufficient power to snpt
and regulate m any manner whaleter this iiLst univene, and Ji
unable lo divert tlie course of the earthquake, or the toirenl
liquid fire pouring forth irom the crater of the volcano. P«i
ing his readera to immured Pompeii and the engulphed Udi
he might have exclaimed: In the book of nature, the tpi
seeks and finds his deience, (he Inquisitor his credoolli
Where, in all the records of heathen barbarity, is them aOj
to match Ihia J Cities annihilated I Imagine the sweql
deluge overwhelming ouo ot those ill-bted cities. It iam
every house, destroying men, women, and children, regudi
of (heir heiul-rending prayers, atiiling the sick in Ihsu hi
and bringing down the lioary locka of age in blood ID II
gravel. The morning breaks on a pile of smoking ruin* !
Even as the Lord commanded the elements.
Ye talk uf the burning of heretics, and of gla^torial a
bats. Spare your pity, your execration, for the onlo-da^
Mount Vesuvius, and tie murderous quakings of the «aKh.
SucJi, 1 lay, midlit have been the kngusge of my oppoH
aa well as that which he did adopt. Such u the JanfMH
the avowed atheiat; and most elBcieDtly too does hs jn
against these who reject (he Bible on account of die Jn
wars, and who nevertlieless do not reject the God of "«*
And well indeed may he so ply it : for who are ye that do 1
deny the God of the hurricane and the earthquake, of B
and pestilence, of fire and flood of the miseries nf Hfb U
tgoniet of dctUh ; and yet reject the Gad of tsrael t M
^f AUTBBKTICITY OP THE UIBLE. 23
tad Tev«Utioii rereaL a similar God ; *nd Uiu very olyectian
nrged by my opponent, is an tvLdenoe in our ikvour. Admitted,
that without ine command of God, the eilerminating Ware of
llie Israelitpfl would have been murdei. So would be the dcioita-
tioncatised by the elements, if wielded by man, uneommauded
by infinite wi^om. But when the omniscient utten the dt^ciee
—when he lets loose the raging winda, and kiudlcB up voltanoea,
ud heaves the ocean, anil daita tlie lightning, and renda the
ronh, md bids the BTCDging steel leap lioai the scabbard, to lay
■Dme sinlhl naliou in the dust; where crawU the wietch auda-
ctDua that dares say to him. What doest thou ? Come forth, ys
pmy race, and Uy your sttength with the eternal. Encase yonr-
idvm in armour impervious to bis tiercest thunderbolts 1 Amy
TtmraelTei with the elements of nature, burl your fierce thundei:-
B«Ila abroad, and hold the world in awe 1 Who, who are ye
tbat aet yonr mouths against the hearens, and arraign the Al-
mighty at your barf " Ham yo an arm like GodP or can Jf
thunder in a voice like him '" Cease Iheo the unequal con-
flict, " lest he tear you in pieces like a lion, and there bu none to
It was not till the iniquities of the Canaanites were fiill, that
God awoke to judgmeoL Their groaa idolatry, (heir bralai
noBualitf, their vile abominations, tlieir borric! am! impious
lites, rendered them so loathsome and abhorrent, that the earth
mold DO longer endure them. Then went forlh the high behest,
twDrd '. go Ihrougb the land I — It went, and cleansed that land
bma its pollutions with the blood of its inhabitants. 'I'beii high
fkeee of idolatry were destroyed, ibeir altars overthrown, their
^Saa broken down, their groves burnt with fire, their graven
MBi^es hewn in pieces, and the land which had been besotted
nib the mast stupid rites, and defiled with the grossest abotiii-
tolions, and crimsoned with human sacrifices, becamo at once
the ^oty of the earth. There, wlioru had I'langcd the gongs of
the Sarr god, and smoked the carcases of human victims, and
nsouoded the shrieks of tortured innocents, now rang the higb-
mmding cymbal, and ascended the incense of devotun, and
pnled haUelujahs to the I^rd. And it was (here alone, in that
had oDCe bo poUuted, that the knowledge and worship of Gud
Vine preserved &om century to century, while all the world
braides were groping in the thick darlcncss of spiritual midnight.
Thov were the people enjoying the benellts of a reUgion sublime
nd ^oriouG beyond human conception, while those nations that
were infinitely their superiors in science, philosophy, and almost
wtry thing besideB which the powers of man can oompsaa, were
inncamtabty distanced in this moat important subject of all.
Rinr vraji this 7 How. but that this religion was from heaven r
And shall we be told that such a religion is not compatible with
human happiness T Yen, shall it be said that this religion was
unnecessary ? Then was it incompatible with human happiness,
9 quenrh the flames thai umeMme^
I
21 AtlTHKKTICITY OF THE BIBLE,
the hnman TacB, and lo dry up (lie foimtain o( moral polbi
that forced the Isnd to diagoj^ iU inhabitauta. Tnie, 11
who succeeded to their places were not angtla. They w
human beings ; aud when they traasgreuscd, God {
tJiem. But, compared with what it bad been, Canaan i
beaTBn. When Iheretoie we view this subject in the li^ dj
hy the mighty nperations of divine proTidence on a geneial ad
•Be can but bo struck with the resembluncc, and admireil
wisdom Lhoroiti displayed. But. as I have already ladd, 80 H
gay 1 again, that God's special command lo the Itnelilei
exterminate certain natioiia by him designated, could be W^M
warrant to them, much less to others, to ezterminatd oCAirir
tions ; wbereforc, " the tyraut, the inquisitar, the conquenn, al
the slaveholder," can find no authority in the Bible fbr Mi
course. Nor does it in the least impeach the justice of GaC.1
that he should have hardened the hearts of those to mib — *
their own deatructiou, who so Lft had, with nerves full Ik
Bent their otTspring shrieking la theirs. The saving of the wi
children, is no proof of *' lust" in the IsraeUtes. Whether A
were saved for aervanlfl or for wives, doaa not appear,
case, there was nothing like tuat. And aa to the repnted i
Bcenitiea of the Old Testament, whatever the faalidioua inajr ■
a man that pubUcly denounces marriage, and lecomnMr
placemenii, and wntas "Moral Phyiiqlogies," may m i
waive that subject. Still if he " ouglit" to have quoted whu M
denominates obscene passages of scriplure, aud yet focebom Ik*
to do on account of their contents, duty sils very looaely onlur
A few ivordfl more on the aubject of the necessity of rei""^
will bring this branch of the diacussioa to a concluaioD.
In my lost, I pjesented a brief view of the heathen
I will now select from the mass, some of their best and w
men, and see what even they were without revelation,
bead of these perhaps atanda Socrates. Htm we find into ..
painAil perplexity relative to the most important liuthi. i
doubted whclher a holy God could forgive sin. He said l' ~
necessary to wait for some person to come and teach ui la
behave ourselves toward God and man; that we knovrw'
to pray, and therefore thai it would be better ni
and tluit the chief good consists in knowledge. Not
bis theory, be complied in practice with Uie idoU~
of Ms own CDunliy. He made use of pro&ne k
guilty of impure amours, and prostituted hie wi& i
much for ibis prince of heathen philDsopbers. Plata n
He agreed with Sociatea, as lo our ignorance of 4n% U
and man. He made Ihe chief good consiat in beioj iSe
which conformity to God, however, he taught to be, "•
habit of genius ;" which habit was lo be attained by c
arithmetic, astronomy, and geometry, together with g
eierciMSl 1 1 He tolls ui, (and Pylhagoraa a^,
tlut the principle of good is unity, finity. quieecent, |
( OP THE £IBLB. .
nt nambn-, square, right, and splecdid; Ute prLaciple oTuvil,
y, infinite, crooked, even, long of one aide, unequal, left,
ire I He laught, that he may lie who knot's how to do it
fit season ; and he made a distinction between lying with
Lpa, and in the mind. Seneca agreed with Socrates and
philosophers with regard to man'a ignornnue of duly. II»>
there is something in which a wise man excels Cod ; that k '
■hould be tin admirer of himself alone ; and that Cud can>
elp human calamities. He made use uf profane language,
was imoioTa! in other respects, notwithstanding dl his
jt in his tcritiagt, — and he likewise adtocalBd suicide,
said he could more easily tell what he did not think, than
he did think, cenceming the nature of God. He com-
led revenge as a duly. He said that there v/na no reward
brtue but honour, and (hat nobody was indebted to God for
e. He, loo, advocated suicide. And many other of the
len philoaophera advocated il, and carried about with Uieni
oesni of committing it, and did commit it, rather than fall
lite hands of their enemies; as, for example, Detuoatheue^
I, Brutus, Casaius, and others. Lyewgui allowed adultery
e wilp Id certain cases, and Plutarch commends him there-
Caiiaralides, the Pythagorean, tells the woman, thai she
t bear with the husband's irregularities, since the late allowa
to the man, and not to the woman. Arittippta taught, that
■e man may steal and commit adultery and sacrilege, when
irtunity offers. Whoredom and its kindred vices were
tioned both in opinion and practice by lawgivers, statesmen,
nophers, and moralists, and are cIiDracleiistics of heathen
itiies lo this day. Theft was tolerated iu Egj-pt and Sparta
in the latter country, and even at Athens, the seat of heathei
lement, it was a laic, that infants weak or deformed shouU^j
LiQed or exposed ) and the Athenians were permitted ta
de and enslave any people whom they deemed fit to bo made
^s. Berenge was inculcated by almost all the heathen phi-
phera. Pride and love of applause were by them accounted
ica. Baicide was considered the strongest evidence of
lisro. While humility, patience. meeknosE, and forgiveness,
9 regarded as marks of meanness and want uf spirit. Their
s of God, and of their duty to him, of tlie origin of things,
h« future state and its retributions, and of the highest gotrd
nan, were confused, contradictory, and painfully unsettled.
the last subject, viz., man's chief good, Varto, as 1 have
ady observed, reckons up two hundred and eighty-eight
stent crpiuions among them. Some say there were upward
tuee hundred.
1 the foregoing summary, wc behold what the wisest of men
wjlhont revelation. We find tliem all afloat, without rudder,
, or compass, imable to direct themselves, much less others.
]j of their doctrines and maxims were absolutely evil, which,
ig in accordance with Ihc depraved human hnaii, wuiW tati
r
I
2j AI.1T11ENTIC1TY OF THB BIBLB.
ready obedience ; but such of their precepla ta were good, HM
deatiCule of aulhoiiCy to back iLem, and were of -rerj lif
efficacy with the Licentious multitude, being conmdered bj thi
but BB the opiaiDns af men, and in no wiue obligatory. A
liencG their wgea nlways found it Deoessaiy to pieteiid a ifiri
original for llUiir injunttiona — a demoDHlration of the neo
of rcTelBtion. But with all their pretended orscles, aod
famed pliilosophy, they could not preserve the aasa Horn pun
faction ; and at the time that Ctmstionity made iti appevut
b11 natiuiis, (he Jews alone excepted, were in the lowesi dep
of moral degradi^tion. And thus do they continue tothitdi
whererer Chriatianity haa nut been eelablisbed; thus will 111
continue iiU ita establishmeDt ; and thus would it be with i
■were it not establiahed here. My opponent should rec
that any quotation to tMs effect in my last, waa liom the
Bousaeau. Besides, it is in accoidsjice with fact. ludee
it not been foi Ike light rellecled from rcielation, not oi
■leatlien, but ourselves also, would have been many degrees
heathenism itself j for what little of truth the heathen '
phets had, was borrowed from the Old Testament, or OH
transmitted &om patriarchal times ; and the mperior ligfal whi
infidels have, ia borrowed from ChrisUaiiily. So that, bad
revelation ever been given— had neither the palTianhal, nat I
Jewish, nor the Christiim dispensation been hnown ; — in ■ wn
}iad not what tke Bible records been realised, men wonld alt
hour be nearly on a level with the brutes — as is actually the d
with the Hottentots and some others, that bsve from time ina
motial been isolated from Iho great body of mankind.
From this view of the subject, 1 would draw thii coadarid
that a revelation has been made. For 'tis nnreosoBable toM
poae, that God would make a world of rational beings, andlM
them utterly deslitate of a knowledge of himself, or of the Ml
on them incumbent.
I will conclude this letter by remarking, that, on the sdll)!
of the former French revolulion, I am fully prepared ; and ftl
before closing this discussion, I shall bestow a passing naUai
modem infidel philosophers.
OmaBH
TO ORIQEN BACHELER.
July IG, 183
How oElen, in reading the defence of a ayitem bj its p
IS, do the words of my native oowitry'a sweetest post. Bo
I AUTBBtiTICITT Of DIE BIBLE. ^'S^^l
H ■' Oli nd •om« paw'r the giftie gU ui, ^^^H
K loseeoDiKteaaDIhenaeeiial" ^^^H
Hnlinljr we can examine all doginBj, how ladomillyjudga^^^H
Mil Lxcept onr own ! ^^H
M I poinled out to you, ot Hie Koran, such a la]e ot hoiror
e 3Iat chapter of Numbers recordii; had Ihii couunand been
jmpt's, not Mosea', to"1dll cTery woman, and Id kill all
nale children, bat the womm c^hildren to keep aliie Tor
Belres ;" bad it been Altali, not Jehorah, who was declaied
Te presided over the field of blood ; how utterly onanawer-
woald have been, in ^our eyes, my argument I how elo-
Uy would you have iQieighed agaiast the brutality and
Liouanesg of lalamisra ' In terms kow feeling would you
moralised on the artful succesa of an impostor, and maamed
the liail credulity of man I And haw triumphantly wonld.
bave refuted tlie weak casuistry of the tiirbaned idolalor,
ihoiild undertake to defend bis prophet, or his deity's Ibiiat
blood I Suppose the dialogue :
igen BacheleT. — And this is your defence of your prophet
\ua God, that the same being who hurls the lightning may
the sword, and no man may ask him, " What dorat Ihouf"
AonKdan.^ln Allah's baucl are the hearts and the lives of
realures; and shall a created worm deny bis right to bardea
De or destroy the other P '
fl,— And wtat think yon of the bloody example here set Irf ■
vaunted prophet 1 Truly your Koran "brings not peace 0»' T
, bnl a BWord." 1
— The command was to the children of Islam, and against '
lolatious Arabs ; not to us, or against any modem heretics,
a— Wliat ? and that which Mahomet did and Allab ap-
d, shall not the Musselman now bo permilled — nay, be
Mi, to imitate 7 To what purpose iLe record, if not for your
^HJlah knows best ; I judge not
^K~-Bd{ if f/ou judge not, your brethren have judged
^K bare acted too. The example which Mabomet a
Bnor caliplu and tteir tienlenanta have followed ; •— dB
red moat consislently ! When the Moslem steel Siin
gh the heretic heart up to its crimBoncd hilt, — when your
iDgraven blodesf dtonk the mother's life-blood, or offered
I Allah, as a grateful libation, the reeking tide from the
liering infant's ghostly death- wound— 'twas your Koran
"^"trded the precedent — 'twaa your prophet himself that
d the slaughter.
... ...J niiEi-Fdeil MaWct.— Utrtfsv't Hittory sf the Si
if
r
t
I
28 AUTHBNTECITV OF THE BIBLS.
IS. — Bui OUT holy propliet commuida ngt the
act nou>.
O. B.—Ont on tho j
cliuaeii of Allah, ya ii '
Bbomina.tiuii is those daj's, he L9 equally hia abomiaatiDn in (
times. And il you acted up, not to the spirit of the limei, 1
to the letLei and the spirit of youi' Koran, yarn Bcimilar vm
even dow flash &am its scahbard, Dud my head would loQ
tjie daat.
II. — But youi head is aafe, Ihanka to the ciTilization irili
OUT holy religion has wrought. If llipro bo violence eren iK
that tile propliGt's namo and the Koran's ptecepta have ^re
over half the civilized irortd, what would Iheie have been h
the benighted natiocis stumbled on, their paths unlighted by |l
lamp of Islamumf
0. B.—By the soola of my fathers, but you exhaust my ;
tiencel* Your Koran sanctiuua murder — wholesale mnraer
infant murder — the butchery of orplians and widows; yw
bettor nature bids you shrink from the bloody example; a
then ye tail agnjnst tlie nature that whiapera peace and mercy,
and glorify tlie book Uiat commands slaughter and war I
M, — By the beard of Mahomet, but you slander our holy bosL.
It commands not slaughter.
O. B. — No ? Whet saya Deuteronomy, chap, ix., ver. 12, Ut
The commnnil whb general, applied to oU iheii encmiea— U ff
tmbelieveis.
M. — Itis not addressed .. .._.
0. B. — And does the command " thou shalt not steal" amdr
to you ? It, too, was addressed to your forefathers only- TIb
one is juat aa impera^vB as the other. And i
Deuteronomy, chap. lii., ver. 2, 3? Is not thi
mand to use Tiolence in suppressing every religion but your ownF
Is it not tho very eaaonce of intolerance and persecution? """
it not imperatively command you to tear down our cross ani .
the crescent above it ? to bum our churches, and build fM
minarets on theii ruinsP Allah arnimoTidi to use the swoiaM
the fitlesl argument. The command is an outrage on 'Cf*''^!
on mercy, on common sense. The book that contains il ii «•
divine. The Koran is a human invention, and lis AUab a lUteJ
idol.
jtf. — Dog of an unbeliever, you blaspheme ! Allah akbahlf
Hia ways are unsearchable. Hia will is hidden from the -^
»ad prudent, and revealed imlo babes. And for the H
Koran, what a holy light has it shed around il 1 " tlere ■
• M; M^Dd Mr, Bachcler, or rallif i mj pononlllcitlDii of blm. friMh
OTHENTICITT OP THB B1BI,K. 29
K lliii land so polluled, lias the knowledge and worship of Alkh
sen pieserr^ from century to centujy, while all the world
mideiwere groping in spiritual midnighl, Here are the faith-
td enjoying the bunefita of a religion BUblime and gtorious beyond
mman conception, while those nations who are infinitely pur
uperiota in science, philosophy, and aIntOBt every thing besides,
lare been immeasurably distanced in this most important sabject
/ alL How was this? How, but that our Koran waa trom
beaven ?"•
And now, let my opponent suppose the tables turned upon
lim, and that the Mussulman calls him to account for some of
lie scripture pceceptii.
JWHimteum.— Your Bible enjoins slarerv. Read Lctilicua,
^llBp. XXT„ ver. 41, 45, 46.
Or^en BadieUr. — But that command was to the children of
If. — All! BO you haTe already forgotten how mdignonUy you
vjecled Buch an apology from mc. But tell me, Christian ! was
lorery a good thing among the Israelites or notr
O, fl.— I cannot tell.
M. — Not tell whether what your God commanded was good
nevil!
O. B. — It was good. The slaves were wicked idolaters, and
hair masteia a chosen people.
M. — And what think you of slavery among your people, the
imeiicuiar
O. 21,— It is a deadly sin.t
M. — Yel the Africans were wicked idolaters and the Ameri-
•na a Christian nation. Wherefore, then, is it a deadly sin ?
O, B. — Our republic has declared that all men are free and
M. — Bnt your Bible declares that some shall be masters and
ome slaves. " Ye ahaU take thera for an inheritance for your
bildien sfler you ; they shall be your bondsmen for ever." He
hat runs may read. Answer, Christian I
O. B.-^l have already told you the command was limited, and
annot sanction negro slavery.
M. — That very answer you refused from me ; yon catuat
nawer. — Yet again. Your Bible inculcates a belief in wilch-
laft, and has sanctioned and caused the death of poor, helpless,
iraocent old wonjen, for a crime which modern knowledge tella
a can have no existence.
• Mv omonent's wonJi. tie hli IBM iBttCT, founh paragraph ; Mlah 'btAng
»
I
■ TV OF THE BIBLE.
O. fl.— Tlie proof.
JIf. — It is ready. But jresteiday 1 lead the liislor^ ol joaz m
believing nuliDti. 'Tis not a centuj^ and a hiklC sjd<:«, in 701
New Englimd states, nineteen Chiislians vcre hanged and mi-
presBtid to doalh — I'or witchcral't ! I'bay wure tried by a jurj li
Chrisliana, before a Chriatian judge. The wisest men among je,
eveu the learned Christian priest. Cotton Mather, pnbhcly l«ll-
fied hia belief in their guilt, aad eagerly urged on lieir condon-
nation. Yarn Bible justified hia nursery BupiMBtitioBB. Yoin
Bible eipreaaly sanctioned Uie legal and cruel mummery, T —
Sible aoaled the innoceol and miserahle wretches' doom.
O. B. — You slander oui Bible, Mussulman.
il. — I slander it not. It is vrilten : (Exodus, chap. 1
Tcr. le,) " Thou shalt not suffer a witch to liye." It yout Bibli
be Ijnie, there itre mlc/iea ; and these witcbes dojutlijfmfftrdialk.
The Salem trials may hiTB been an outrage on common « —
they were strictly in accordance witli your Bible precepts,
ton Mather may have evinced ctediilily that would difgiue 1
child just from the nursery, but ho was more of a. Bible Cbiit-
tian than you. He believed in the 'i'ind chapter of Exedua. D>
you believe in it. Christian ?
O. B. — Witches may have existed (hen, and may no
M. — And how were your New England falhen to gai
they had ceased to exist ? or what authoilty have you br isj
suuh conje<:turc ? Your Bible says not a syllable of it. Yum
Bible, I rupeat it, caused, on the memoiable 22iid of Seplembo,
169*2, an exhibition of stupidity and barbarity unequallel '~
modem hiBtoi7.* Bismillahlf Piaise be to oui pn^et lb
my lot is cast in a land of Koians I
Had I professed any acquaintance with the God of nature, i
attempted any defence of his imagined government, jma up-
menls addressed to the scripture-r^ecting deist, would, in k
measure, apply. But you know very well that I have dow
neither. Let those eiplain the dispsusations of providence alM
Bet themaelves up as providence's apologiets. This I know, tint
when there is recorded in a Bible or a Koran, or any other bool^
the murder of fifty thousand heretic women and children, llw
tale is a Aorrible one ; and that when the butchery is Baid til bt
approved — to be cotnitianded, by a God, the talc isadnaif/iil^iW
Bioroione; a pre cedent of tho most frightful dcectiptioii ; amoit
unequivocal, Bipr ess sanctioningofadegree of licentious brutali*;
which not even such a sanction can induce tlie most abandonil
ofoiodeni wretches to imitate. 1 challenge you to produce tat
I fin icomtn f wvre bUKnl u iritcl)
FiFbunisd ■- " will a nA ihing it ii (o ■» ucbl anbiuda at bdl
- — :■'— SaJto. Witehaaft. BoUm edidoa. p. m
s
e Koran,* one single paKaage Ihat even appraachea the immo-
llLy of Uiis ; one single passa^ in whic^h tne prophet of Mecca
eadj as he nas to use Ihc Bdmitar argument,) even dialanlljr
id indirectly ventuies audi nn QUtrage on the human reason and
c hnman heart ; in vkicli the murderer of Sophyanf dniea, I
J not '□ approve, hut even heaitatingly (a exc«it, Euch a whole-
le massacre as this. You talk of the brutal Benenality, thevile
)oiniiiation9, the horrid and imptona rites, th« human aacri-
■£s, that disgraced Canaan. I challenge you, sir. to produce
foinlesi shadow of proof, that all the conjectnrcd enormities
immitled for centuriea among the Canaanitea matched ihin one
^dm-barbariiyoflbe Jews. Cite tome onlyone instance of brutal
■nsuali^ like theira who forcibly possessed thomstbes of ihirty-
ro thtrusand young virgins, after hating first murdered thair
[Others and their infant brothers before their eyes ! Itelate to me
' oneviieabominationlilte this monstrous compound of alaoghter
._ lusl. Adduca only ono horrid and impions rite that will
impare with lliat superintended by the Hebrew prophet ; or
aly one human sacrifice, like Che offering up of fifty thousand
omen and chililten, on aunglefield of blood, to the Jehovah of
But one ! I aak but o«e I and llicn you may talk lo me, if you
'ill, of the knowledge and tlie light that succeeded to pagan
aikncss — of the sublimity, and glory, and mercy of that religion
lat replaceil tho idoLatty ofCanaan!
"The sword" (you see fit to remind us,) " went through the
tnd, and cleansed ita poUutions with the blood of ita iohabitants.
'heir high places of idolatry were destroyed, their altais weio
rerthrown, their pillars broken down, their groves burnt
itb fire, and Iheir gmten images hewn in pieces." And in all
lis, you think, there ia causa for infinite congratulation! Let
le aoi you, sir. if modem missionaries were to imitate this savage
itolerance, what tho world would sajp of them ? The pour
sialics t>f Juggernaut arc sunk as low, surely, as ever were the
* If fod do not hoppen to potscsi scopy. 1 have ope at yoor oeir^ce.
ellf to asauBlnBte Sopbyui the
iWenrtihip."""' " ■ "■ " --^"^ .....
up. il., TOT. 15: thbugti, lo my nund, even aufih dupbctly and otuvlty
iwuds Uriali ii (ut inlu tin ihade bf the dtlibsue, cold-blwilcd tpiill of
bdirlEV n"enffe which coidd dicLale (even wi a dea/h-bed fj to hlB 1011, the
luenfalfl Kubfdrfnn by which the other's prouise or ptgtectinn wm to be
ndod, «nd liii iinlbi^vBd enemy 10 1» murdered tn bi« old *ge. 1 Kuib»,
lup. tL, VR. il— ID. Uii liM dying «DrdB breUhed Dt hnlcid anU taliwd.
IfBDgal atrugD ftod meUmcbDljI that men ehoidd set up chBjAcMrs ta
right exunptcB tn the InhahitanlH of earth, and ctLOKA propIiptP ot Ht^clM
I
1
32 &UTHENTIC1TT OF THS BIBLE.
Csnaanites ; and, vritlioul intending any Teiy flattering comfU- I
ment la you and your fellow-Christianji, I msy pUce you at leMt
S9 high in the scale of humanity as the Jewa in Mo9e»' linl
What Ihiok you, then, of arming against the Aaialic idolalat
vhoae heart God has hardened against missionary preachiaff |
What thinkyouofcleaasing their poUulioni with their blood,o(',
overthrowing their altars, of hewing their great idol to pieces, of
murdering their women and boys, fifty thousand at a time, titl
taking their girls for yourselves ! You shrink, almost as froB
an insnlt, at the bare suppoeilion ! I doubt it not. Yet it a
your heait alone that revolts Iram the atrocity ; your Bibb '
countenances it. It is the apirii of progreBsive improvemeul lllil !
denounces and neutralisea the spirit of Uie Old Testament.
You attempt to defend the gratuitous abscenilieii of theKrip' '
lures by attacking my opinions on morals. This, sir, permit ml
to remind you, is no defence whalsver. If I were a Neio «
Caligula, that cotdd have nothing to do with the question. Ti*
obscenities would not change their character on that accomL
But I evade not, rest assured, the implied a<Kuaation. The pib- 1
lie have my opinions on marriage,* my remarks on pUuiiienUit i
and my " Moral Physiology''^ before them ; I request tbM j
eitber to suspend judgment, or do me the Justice to i«ad tliM^ i
and when they have read them, I appeal to Iheii better reeliql j
in support of the assertion I here make, that the limguagi tf>
ployed is lioe oven from the slightest laint of indect-Dcy, and U
I have not advanced a single sentiment throughout, which I bnf
not adduced sufficient reason for believing to be eminently tttt^
docive to llie increase of unaflected chastity and rational vim
You have succeeded in proving that the sages of antii
were imperfect mortals like ourselves, f and that wo haven .
in some respects considerable advance since their days. "Oil
■ See my letter to the editor of the Boiton Trumpel, rtpublulwd u IM*!
A In the Appendix to chLi volumn. '"
+ See, for the oidele referred to. Note B in the Appendlt
t You told me, > leiv diya slace, that jroa hail nenr read tt
pablie, I trust, will not imtCfitc ;do in thus JudgioE 6nl vtd
■mail. Nor do Uiey tecDI iaclined so to do. AllTBdy. <"'-' '
fiom ill flnt ippeannce. tbejiflh edition It called tc
(July. 1831,1 engi^ in nnising [in the preu.
ir authority K
□ever lieird of
i, uys qot a word of tJiena, biu fi
1 orim RfltoloDate hub«Bd.*'
e to Lfou-giu aad tde liiiifn«>i
-'-•■ <n* tltoRTtlwr ftnbalg
1 ber Uiem to read the whole omtgt, at gInB
ele, ZymrrHi.voLi.. p. SO; Phiftdel^Ua edlHoa.
(nra, nhenhc eiyi be ciuild more euilj tell wtiit bi
ltd more euilj tell wtiit ba 4U iMt ll
- ■'-- iiUice of Qod. Iwra - ' —
it cpiQlj Hid by 4
AUTHKNTICITY OF T[IB BIBLB. 33
„ _n excellent arguinenl in proof that Oie wurld ia progipssivcly
^fciproving, but no acgument nt all in proof of the necessity of
BlBTelalion. Man was ignorant prpYious to eiperience ; he is
■ Uly scquiring eiperience, and becoming wiser in conaequenoe.
1 And here 1 am constrained to cocclude, without enlB.rging, as
I I intended, on this luttei ar^mont, and without having found
I appottunity to apeak of the Fieach Revolution
' EoBEBi Dale Owbv.
TO ROBERT DALE OWEN.
New.Yoik, July 23, 1831.
I laid it dou-n in my last letter aa a fundamental principle,
I that the great arbiter of life and death had a perfect right to
■ 1^ when and how Iho lives of his creatures should be disposed
I tl, aod that ha could with as much propriety employ the aword
in the chastiaement of a nation, as the earthquake, or famine.
M neililenei!, or any other natuisl means. On this granai I
ranlended, that the eitemuBation of the nations of Canaan by
Ihe Israelitea, if commaQded by God, (whieb is the very ques-
lioli in dispute,) would be altogelber proper, and perfectly lu-
IfuAoa with his other operations on the vast scale of divine pro-
Tidence. At the same time I admilted, that this very eilermi-
utioii would have been murder, if uncommandcd by him.
Conaeqnently Lt follows, tliat no juatiGcation of a similar course
. towards ether nations not speuified, could be drawn from that
Ljpeciai commission, even by the Jews, and therefore certainly
t by others. Thia furnishes an answer to the plea of the
lowers of Mahomet for their wars, and would be a sufficient
tlMjily to the " missionaries," should they propose a crusade
t the heathen. And although the former preund that
juian commanded theirs, it should be remembered that pretend-
ing Mid proving are two things. Wherefore, all that long
diiklogno in my opponent'a last letter goes for juHt nothing at
■0. That the laraelites were commanded by God tu do as they
did, i« one object of this discussion to show. But they wore
aM commanded, Deuteronomy, chap, ix., ver. 12, 13, to slau^ter
aO the enemioB. By reading tbo two preceding verses, it will
bo seen, that they wore Drat to offer peace, wlUch, if accepted
^J» thoae to whom it was offered, was to preserve them from
^H^aEhler. But certain cities which the Israelites were them-
iBfly
mn» to inhabit, were to be utterly dcstrovcd, that lliey n
^ be conlaminated wilh the infernal aboor ~~''~~~ '
AUTHENTICITY OF TBK BTBLB.
r
■ heathan inhtiblluits ; to which con tarn luation they would hna
H been exposed, hitd they intcrmmglinl with thorn. Why God
^1 does not now command a similoi cuurse in relation to tin
H heathen of Ihis day, he beat knows. Far aught that we finite
^1 craalures know to the contrary, he sees good reasona, nn^Er
^M eiiating Fircmnataitcea, for adapting a different method. Tii)
^M much howFYCr I would say : that the cruel and abomisaUo
^P rites of the heathen — their infanlieide, their cannibalism, their
H human aacrilices, and their abscenilies ajid impurilieB, aaibl
not to be tolerated by their ntl*r* ; and Ihat, if any cause undtr
heaven, without the express command of God, would jnatify the
interference of one nation with the intemnl concerns of anutbHi
Chiisteadom would be juaLiSed iii sending her legions to tht
I East, and terminating ihoae vile and accursed practice! ij
force. That th-^ lEmGlitea, therefore, did not tolerate the baiU-
roua rites of the Canaaniles when they took possession of Ibi
counby, is a circumstance altogether m their favour. And u
to the aervitiuU, and the everbuting servitude of the Canaaiuitt,
this ia no argument for the slavery of the AfrUam a da>i or*
moment. It is no reason that we shoidd enslave Africans, i«-
cause God saw lit to direct the Jews, under their peculiit
circumstancea, to make the Canaaniles Iheir servants. Nor i<
the mere record of this or any other fact in history, any reaBoa
J for its imilatioii. With regard to witchcieft I would say, thrt
no vritch ought to live. Now, sir, pioTe that the Salem sufiercn
were witchea, and 1 stand ready to justify the cotirse pursned
toward Ihem. But if they were not witches, then there wu no
aaaction in the Bible for their execution, even on the luppoli'
tiun that this Jewish law is obligatory on us, which would »•
main to be considered ; for that does not say, Thou shall wit
suffer an imaginary witch lo live. But, by the way, pleaK W
inform me what branch of modem kruneledgi tells us, ihit
witchcrail can have no existcnco ; for I must confess that I be-
lieve in the 22nd chapter of Exodus, as fully as erer Cottn
Mather did. 1 have no notion of conceding one half the Bibit
for tiie sake of dcfijnding the other. I believe there wen
witches and demoniacs in Bible days, whether there *re asy
It is truly comical to see how some men attempt to avdil
difficulties by non-committal. Propose a subject for conmdeit-
tisn, and up they jump upon the fence, leaving the opponnf
sides to contest it as they can; and prepared to jump whilhO'
soever victory inclines. The interests of a world, ™, tht
eternal destiny of our race, may hang suspended on its decisiaD ;
it troubles not them. For aught they care, it may go un*
decided. They, prudent souls, are not going to Tenture lhe»-
selves where me bnllets fly, and the bayonets gleam, and tha
Bworda lirandi h. Not Ihey. They leave others to lighl IM
battle ; and whtu the one side ge(a pushed, O ! Ihey doni
belong to Ihnt side. Slinuld thp ti'le turn, and thi ' '"^
or THB BtBLS. 35
gel puahed, why, they don't belong to that aide. And when
the conflict is o'er, and the victoiy won, witli the gicOitcal self-
complacenc; in the world they ezclum. We hie not of Ibo
defeated party. No, nor of the victorioua one either, it mi^t
be HnawLTcd. Tbay bad not the courage to enter the liata at
all. And leas honourable is Ikeii course, than that of either
of the belligerent patliea. The latter eonlend for important
objects, and, deteated or victorious, mimifest therein a beconi'
ing iatereaU WSiereos, they of the fence would soener see heaven
and earth come together, than not eacape with whole akins.
This, air, is precisely the case of Uio iudividuiil who perchea
hinuelT upon Ilie moral fence between theism and atheism.
I>et the Iheiat presi him with the absurdities of atheism, and he
wilt instantly reply, I am not an atheiet. Let the atheist then
aaeail him, and lie as readily answers, 1 am not a theist WeU,
air, be no^ng then and welcome, and for once lake the conse-
quences ; for, know thou assuredly, that 'tia the moat indefensi-
ble of ail poaitiona. The man that lakes hia atation between
two armies, tuns Ibe riak of getting peppered by boUi. Prepare
then, sir, for the fete merited by all fence men, and stand, if
thou canst, the cross-fire of Chria^anity and atheism.
The fence man says, he believes no way. WeU, then, he
does not believe the truth; for there is a God, or there is not.
He therefore is in lault in believing no way; for he <yivfhl to
believe the truth in so important and practical a cose as ihii,
whether he has any belief in relation to lunar moialeri or not.
Nor dooB he merely da wrrmg in farbeajiog lo believe, but ha
acts very aanasonahly. It ia not supposable, that, in a case like
the one before us, the eiidences on each side are equal, or that
Ihere are no evidences. If the universe was crested by God,
it does of course exhibit traces of tranBcendant wisdom ; if un-
created, no such traces. It is therefore but for a man to open
hia eyes, to be able to form an opinion the one way or the
other ; and surely he who will not do this, is but poorly entitled
to the name of a free inquirer, or a reasonable man- Besides,
he certainly cannot be the loaerby taking aides; for there is no
possibility of bis being right where be is. This be Imowa, and
ii therefore inexcusable for remaining there. Whereas, by
chaligiug his position, he would stand some chance of becoming
right. He would lake one step toward it at leaat, in that he
would then begin to exercise his reason. So much for the
fecMar difficulties of the man of tlie fence. But he is not <□ be
let off with this: for he has the burthen both of theism and
alheianj to bear beaides. He says he does not deny a God, that
is, a flnile one. Very well. Then he doea not deny the ab-
Nirdity of the existence of a being able to roll llie wheels of
nature, but nnable to kill a flea 1 Tben he doea not deny the
propriety of the destruction of cities by the God of the earlh-
Kike and the volcano ; and cinseqiienlly gets involved, after all,
Ibe dilemma of the dei.it, nliich he tain would avoid. 'Sa-V-t
^ I
r
■ til
3C AUTHENTICITY OF THE BIBLE.
1 on anutlier lack. He does nut, he snya, denjr
atheiam. Well then, he does not deny iU ntHurdilivs :
that the wheels of nature roll themselves; that all pogsiblB
ippeBTunces of inlelUgen™ are produced by non-intelligeace;
I, and Buimals, and v^tablea. make themselTGS ;
that the world is eternal, ccintrar7 )□ demonslration. In :
he haa to father all the difficulties of tLeism, all the absurdiiifs
of atheism, and all the notuetue of nothingarian Lstn. If b
satisHed with his position, let hioi keep his station i bul kt
him not think to escape the deiaCa dilemma, in objecting 1( '' '
GodoflbD Bible and not to the Godofnatore.
Now, sir, it is not (o be taken for granted that (be wai
the Israelites were wrong. It must Grst be proved, thai tlic
God who destroys cities by the convulsions of nature, did nM
comEnacd those wars. Leaving therefore these wars out of tlte
account till this is proved, I nek seriously if the condilion of
Palestine was not incalculably improved by its change nT
masters. Was it not an improvement to slop human sacriflCMl
to abolish idolatry ? to check sodomy ? to overthrow oil manner ct
cruellies and impurities J Suppose the Jews themselves occaidaa-
ally fell into some of those very sins. Still, when the; did so, God
punished them, and tliey repented and reformed. Surely this
was for, far preferable lo keeping on in those abominable course)^
as the Csnaanites did.
I havu not yet admiued (hst Iho Bible is obKCne. VHm
(he Old Teatameiit was written, many things which appear
obscene lo us, were by no menus so considenid in those days of
primitive simplicity. But really, that an individual who in this
lefined aie scouts marriafte, recommends Ihe kccpine of nui-
tresses, (lor what else is placement ?) and pubtishea the msut
of avoiding Ihe natural consequence of sexual intercourse, ihoull
iiffect to have his (BoAslypnl lo (be blush by the artless ^'
primitive style of Iha Bible, is distressing in the eitremt.
had not indeed lend "Moral Physiology" in coime when I.
wcolc my last letter ; but I had seen it, and bad noticed tb
what I consider demoralizing and obscene. Since then, I
examined it more, and 1 pronounce it without he^lalion lo b*
one of the most abominable works of the day. It is not nece*-
sary lo read it through, to see whether it is so or nut. A Uw
passages would be sufficient to shew this, and lo put the n
munity, but especially females who have any regard for ll
ropulalion, on tiieir guard against it. And yet, Ihe individtld
who sends such trash into the world, can make up a tembh
face at the ancient simplicity of Ihe Bible !
It is eoueeded, I perceive, that we are, in lome respects, a
Miderabl)/ in advance of the nations of antiquity in point o(
wisdom and improvement. Cold admission indeed, and yet ■■
impoitani one. Now, sir, please to explain the cause o' -'-~'
amlimance of those nations thai have not the Bible, in «
of heathen barbarijiii down in ihis day. Then '"^''^ ""'
r
Ai;THKNTiClTY OF THE BIDLB. 37 I
im imjn'oremi.'iits. They ore nof in advanca of aucJent
Hlbeti nations in tliesc redpecta. Look at the moat en*
iblened ol'them — the Hindoos and Uie Chinese. In HindusUat-
ir; havi; three bundled and thirty millions of Gods. Theca,
!(]' barn or bury Ibeir widows alive, dcslro; their ial'aDUi
parti<:uiBrly their illegitimate oties, of which ten thousand 4
mntli are said to be thas murdered in Bengal uJune,) immerse th*
ck and the dying in the Ganges, suapcnd themselves on hook>,
«rci'd through their flesh, and sacrifice Ihemselvea to Juggec'
int. Their genarrU characterUtia are, jalsehood, pride, tytannyi .
«lt, deceit, conjugal iufldelity, disobedience lo parents, iii>
ititude. (they having no vord expressive of thanks,) a Utigtout
lint, perjury, treachery, covetousness, gaming, sErvility, hatred,
lengc, cruelty, privaW murder, and want of compoasion to Ihft
■or, the aged, the sick, and tho dying. In China, alt ranks, Iba
iperor not eicepled, worship a host of imi^iiary ipirils, that
e Bopposed to preside over the seasons, mountains, rivers, &o.
ley believe in the traiumigration of souls. They are oITendad
[h their gods, when evenla arc unfavourable. Their genenl
uaeler ia that of fraud, falsehood, and hypocrisy. Here, loc^
uits ue exposed to perish, nine thousand of which are coibi
led to be annnally destroyed at Pekin. So much for the li^U
oatuie, and the progress of moral improvement without revels*
n, And eholj we be gravely lotd in the face of all these bxHit,
it rerehilion ia tmnecesaary P Sir, aatne inlidela have more
idoDT than this. Some inlidels acknowledge the necessity oC
flatioD, and acknowledge too, that Christianity has been at
alcolable benelit to mankind. Wa flnd a Rousseau admitr
;, as I have heretofore shown, that "philosophy can do iii>t
ig good which religion does not do still belter; and that.
gioQ does many good things which philosophy cannot do at
" likewise, that modern philosophers are indebted to Chrii-
\ity for their best ideas. We Und a Herbert adtnitling, that
jgtianity is the best religion; a Hobbcs, that the Scriptures
the voice of God; a Shofteabury, that Christianity ought to
nore highly prized, and that he who denies a Cod sets up an
lion against the well-being of society ; a Collins, that Chris-
i(y ought to be respected; a Woolstou, that Jeaus is worthy
glory for ever ; a Tindal, that pore Christionily is a mmt
I reUgion, and that all the docCrinea uf Christianity plainly
ik themselves to be tlie will of an infinittdy wise and holy
1 ; a Chubb, that Christ's mission was pn>b<Jjl3 divine, that
sas sent into the world to cotnmimicale to mankind the will
iod, and that the New Testament contains excellent cautions
instructions for our right conduct, and yields much clearer
it than any other traditionary revelation ; and a Bolingbroke,
t such moral perfecliona are in God as Christians ascribe
urn, that he will not presume to deny that there have bees
ticiilar proTideDcea, that Christianity is a republication of ''
gidn of nature, anil that its morals are pure. Vle^iits
38 AUTHENTICITY OF TUB BIBLE.
&nd (ha wisest of tliB heathen philueaphers deploring Uieir igaa-
aDcD and darkness, und auknowledgii.g theii neecBail)' uf diim
iUuminaCioii.
Bespecting the case of Socrtttas, for the truth of vrLich tnj
oppnaanl baa called, I eilraet the following froni Halybunoirt
laquiry, pp, 13!, 141), " Arialotlc prai:tiscd uDnBLaial lujt, ul
Socrates is foully belied if he laved DOI the same vice. Wieatt
else could Sacralici Cirtadi came lo be a pioverb in Jutmil'i
daytV " Ho isfrequentlyintroduced by Flula at sneBnug. tit
ia known lo huta basely complied with the way of irorilup lul-
lowed by his own country, which nas the more impious, that il i!
to be mppa<ied to be against the pertnoftun of his own consdescB.
Yea, we lind him with his lost breath urdaring his liieDd to Boi-
fice the cock he had Tow^d to Ksculapiua. M. Dacier's ^olofj
for him is perfectly impertinent. He is accused of impDieinuu
will) Alcibiadea, and of prostituting his wifo's chastity for gw."
Again, p. 314, "Plato lella us how devout Socrates wuinllv
warship of the sun, and that several times he fell into an oMc}
while Ihua employed."
As to the case of Lycnrgos and Plutarch, I see not how 1°;
opponent has bettered it, by the allusion to the arli>:le tawhhi
he refers us. It shows that they approved uf the most ihamelii
aad open adultery, and of the moat cruel desuuction of weak lul
In the case of Cicero, ho finds il very convenient lo pan ml
bis approbation of revenge and suicide. Will he tell ug wlielbn
be " sympathises and agrees wilh him in" these, as well ai ii
scepticism { and whether that philasophei was wiser ii
tHspeds "than modern Iheologians ?"
His compBiisoti of the opinion of Calicratidos with i
public opinion, touching the privileged irregularities of hw
is an evaaion of the subject. We are not discussing the
of public opinion, but of the Bible. He must not expect,
discussion, lo make the Bible accountable for (he opinion oC
ungodly world, who do not make it their direclnry, u ho s'^^
limes undertakes to do, though most absurdly, in relation b>
without the Bible, and wbal
who decry it tBould be without il — if, indeed, they would' be il
good B condition, which but few, if any of them, would bs, il
much as they are in geneiral no Socraleses. And srs they:
discriminating (^niusei indeed, to pronounce a book unneceiM
snd even pernicious, were it not for which, they Ihemselvei wa
this -very hour be adoring the sun, and sacriHoing cocks, I
casting their sickly infants down some deep, dark Apotlktt»t'
high conceit of theraselvea must ihty have indeed, to itni|
that they are nslurBllj so much w iser than the EWges of all ga
rations, that Ihcy need no oilier light than those men have h
AUTUEKTICITV OF THE BIBLE. 39
to enable Oieni to do bo much batter thun tiiej. Let Ihem bear
in mind the wurda uf Kousseau. ttiat madcm philnsoplicrs derive
theii best tdeoa bom Cbristianily . And, txtuing thia in mind, let
Ihem no longer say that revelation is unnecesa&ry. And will it
>U11 be pretended that revelation is unnecesBary J Weic I an in-
I'ldel, I would not attempt to maintain a position bo manifeally
nuteoiblB. I would admit its neceedly at once, bat argue that
Itiii did not prove that one had been given.
Oricen BA(
TO ORIGEN BACHELER.
4
July30, 183i.
Tu our readers, without further argument, I leaia the
dixi^on, whether yon have proved ihe faomblc precedent re-
linled in Numbers, chap, xxxi., and the express command ia
Qeulerouomy, cbap. lii., to be merciful and moi^ or not ; whether
fiat precedent and that command would, or would not, amply
jQsIiiy the moat odione inlolcnmce and cruellies to-day { whether
fie conqueror finds not in the one hia permit, and the inquisitor
in the other his credestials ; whether the bidief in witcbcrafl is,
t ia not supported ; and whether the Solcm mordera were, or
tere not, immediately caused, by the law given Exodus, chap, ixii.,
«r. 16 1 whether the example of the diosen of God, when acting
1 accordance with the command of a divine law-giver, be, or be
at justification autHcienl lor the slavery of the south, whether
ou bave adduued from the Koran or from the annals of the
ntiaaril", one atrocity to match the Midianile massacre;
rhelher the 4lh and Kith chapters of Kzekiel, and the let and
rd of Hosea, are, or are not, decent samples of " primitive aim-
licity ;" wbethar the morals of a nation that sanctiona place-
latiia are, or are not, belter thoii those described by Mr. Tappan
ad his feUow members in the lata Report of the Magdalen
ociety of this city; whether "Mural Phvsiolo^" be, or be
at, a moral, useful work, written with the moat ncrupulous
igBid to propriety, and conducive to genuine chastity and to
ational cultivation; whether there ia one " abominabla" eenti-
\eat or expresiioo in its seventy-two pages, and, if there were,
'hether that were the faintest shadow of an apology for the
lUying imaginations that stain the scriptural columns, cr
he'Ihcr it baa any thing whatever lu do with thia discussion ;
ihtilicr the spirit of jiri^grcssire iin provemout, baaei o
r
I
I
ADTBEKTICITY OF THE RIBLK.
mulcting eiperlence, be, oi be not, adequate explanatioD of llu
world's ptogieM aiiica the days of old; and, finally, ■«-'■-■'—
such a revelatLon 09 that now under consideration be, ot
likely to aid in bringing about peace, decency, and ci
sense upon eartli, or goodwill and etjightened charity
njankind.
Ifwe are to be continually reverling to qui former nibject li
debate, this discussion will be inlecminable. It seemed to m~
even from the first, almost superfluous In adduce a ungla resM
in support ot my undoubted right, when I am uninformed, I
say I am ; or very learnedly to argue, that when 1 hBTe not
single tact on which to predicate an aasection, I may be [■«•
mitted lo make no asserlions. To reilsrate the re ' ''
given, would be aoria than superfiuoi;s. It is all
that you should tell us whaterer you please regardiDg the doii^
above the stars aud the intentions of omnipotence ; it is HW
enough that you should assume to have been odmittsd, H it
were, beliind the scenes of the sacred dnuna, to see its Ncnl
springs touched and its millioas of actors prompted; but, sw-
tiuoka, it is carrying (he jest somewhat too lar, to insist
my being equally presumptuous; and, when 1 decline lo
what I baye no data for asserting, to run on about fenc«
pivots and non-committal.
In a former letter, you alluded to the eicesses com)
during the French Bevolntion, in proof how sanguinarj andhost*
lious a world would be without revelation.
No great political event has ever been so grossly — so viUdS
misrepresented, as that to which you have referred. NeTsrvM
a more noble or a more unfortunate struggle lo put don
tyranny and intolerance and injustice, and to replace tbea
a republic founded on the tights and liberties of ita ddv
Never was there a period when the power of truth and of Jul
shone more conspicuously than in the first months of Ihal ren
tion. Never, perhaps, was there a public body at once id
daring, more honest, and more moderate, than the ^^
Assembly of 1789 ; nor ever, probably, did a political party «*
hibit more sincere devotioa to a good cause, than did the bnl
and ill-fated Giiondisla.
But times of great excitement are unfavourable to sober j<
meat; and, ia default of experience, men are apt ^OA
eiUeme to run into the opposite. Thus did cxceiues origi
among the French republican party, by whidi their sublie ad
— -— were but too ready lo profit.
first, the extravagancies committed by those who
escaped from the thraldom of legitimate oppression wcM i
fully exaggerated into atrocities. Throughout nil the otka
of Europe, men's fears were excited, and men's hetdl
^r AUTBBNTICITV OF THE BIBLE. 41
one of extrarogODce, and lo push the moat reckleas and violent
aoDg tbe reTolationary democrati u> niiheard-Df acta af iojusi'
s uid cruelty. Diapiised as zealoua republicans, these tools
a corrupt aiistoccocy secretly Ingtigaled, and somelimes openly
TpetiBled, the Tery atiocities which their maalera afterwards
Jd np with well-feigned horror, lo the execration of their de-
ded subjects I
These assertions are not mode lightly, nor without sufGcient
llhority. They are made on the authority of one who learnt
the American leTolulioD the talus of Uberty, and thea re-
jned to aid France in a similar attempt ; and who has been.
temately and deserredly, (he idol of our country and his own.
hey are made on the auiJumly of tie father 0/ Utii w much
angered French renolution—qf Genehal Lafatbite. It waa
,y privilege {and a valued privilege I esteemed it,) lo hear,
om the lips of the venerable patriot himself, a detailed account
' that momentous, political convulsion, its occult causes, and
le secret conspiracies that linally wrought its failure.
[ asked him if aught of religious or irreUgiaua perseculiun
lingled with the democratic excitement of the times.
"None," replied Lafayette; "if the clergy were objects of
talouHy «r dislike, it was because they sought to arrest the
larch of the great reform, the more especially as it touched the
cclesiaslical privileges and possesaiDiiB. From the moment the
igli clergy saw the administration of their benefices transferred
> the municipalitiea, did Ihe^ become the enemies of young
iberty ; and as such, not aa pneslB, were they hated or Buapectcd
y the people. The working clergy, who often aided the revolu-
Lon^ry movement, escaped the national odium."
In proof of the general's assertion, that to the eflbrts of secret
nd foreign emissaries must be traced the woiat of those atroci-
ies, I refer our readers to several extracts from an original
ocument* — a letter Irom an agent of the English minister, Pitt,
3 some of his creatures in France. It is dated 29lh of Jane,
793 ; thai is, about a month after the reign of terror commenced.
"he otigiiul is in my possession, and at your service, if you desire
Q see iu Its authenticity is unqnesLionable : it vras inlercepled
y the republican party, and aflcrwards placed in the hands of
ieneral Lafayette.
Space permits mo not lo add more than one other fact, out of
be bundreda that have transpired, in corroboration of these (in
Europe now commonly receivedj opininns. I give it on the
mlhOTi^ of a Parisian gentleman, M. Phiquepal, who was long
Lud intimately aci^uauited with M. Pinel, and wh[> related the
mecdote to mc.
The celebrated Finel, of Paris, was called, in hia capacity of
physidan, lo attend a member of one of the prtncipal revulution-
iry conunillees ; a man who had diatiuguished aimself oa Ihc
I
42 AUTHBNTICITV OF THE Bl
abcltor and perpolraloc of Eome of the ^
Hlaitied the umols of that ereatful period. The palienl eigerifi I
inquired whal l*inel Ihought of hia case ; TequEBting, as ir " "^
of friendship, that danger, if thera were any, might not be
'id from him. Finel replied by adiiaing him, if ha hulyt,
ness to BiraDgD, not to delay an houi in Eettling it. 'Ilfti
dyiog man appeared lo be deeply alfected «ith hia aJtmliMtfJ
and I'inel, ivho had ever been a true and staunch iepDbbe>%fl
n from the lirsl attack oa the Baatile, in vhicli he pt "^^^
assisted — thought the moment favourable to obtain sot
into the motive* that had prompted the nhiof actors Ik _
iutionaiy Eiagedy. "Sir," he said, addressiug bis patient, "I
would fain a^ you a question; but it may be a painful •> '
ik it,'' teplied the othei, " my time here a short, and 1 1
nothing that 1 need conceal now." " Then," Tesumed PiBA> I
"1 would aslt what possible motive you eould hare hii U T
enact, under the guise of repDblicaniain, the bloody lionaatU I
have ruined our cause." " Your qDcslion is easily anawUKL^ J
returned the aick man ; " I had a pension of six '
sent to me from England regularly by Louia."
And these are the excesses — tliese the atrocil
hesitatingly charged to treedotn or lo scepticism!
in England, as proof positive that republicanism is but UMlbi
name for anarchy ; and in America, as triumpLanl evideiMl I
^hat A world would be wiLbont religion ! The aigumenlB Al
obtained, ia the one hemisphere in favour of royalty, and iail
other of orthodoxy, are equally condusive.
But have American protcstants ever considered how helen
dox, after all, ia this favourite argument of thein! What in
the religion that, (nominally,) prevailed throughout Fim
previous (o the French rnvolution, and the neglect of «
1792-3, shall have caused the mitrailladti' of Lyona, i" . .
the noyada-f of Nantes, and erected the guiUotinee of Ann, ■
Urange, and of Paris? A religion of truth? Nay, but a '
able heresy, (so have Luther and Calrin expressed it) an ^
tion of lies, a religioc of Anli-chrisl, a fable of the lady K
Babylon. And will Luther's or Calvin'a followers now tlgM,
tliat to believe a lie was the salvation of anti-retolilticoHy
France, and that the abandonment of thai tie gave tnrtblD '^"
crimes and cruellies of '93? Is Catholici
e disaipikt
Itivaled F
devihsh delusion convert the polite and cultii
into a iovei of misrule and a delighter m carnage i Wu
in very deed, this so much abused Homtsh supersiilion IhU h
alone, for centuries, restrained the turbulent and
F THE SIBLB.
43
Mighty
ritiei of the French nation ? Strange power at c\
iaQneace fur good of a devicB of llie fathei of evil I
1 return from this digreBsion to apeak of the Bubject mora im-
HKdiatelj nndoi coneidiitatiun, the influence wliich Bible crcsda
live had on the Biorality of mankind.
I tuye akead; odTerted to the spirit of fanatlciBm which led to
lieSaJem tragedy, and which was filial Ij arrested, not by the mer-
obi or enLglilening influence of religion, but bccHuge the licli, as
•til as the poer, began to be accuEed of practices similar (o
>n'i of Endor. But I hare not yet adverted Ci) another foul
n the history of those days of gospel purity ; for mitli all
iana will admit the times of the pilgrim-Eiliitra to have
Men. I oUude to the inveterate pereecution even unto death by
Hioee very men who had fled from England in search of mental
liberty — of the amiable, inoflenaive quakers. In the year lliliV it
fcja^ that a law paased the Colon iai Conr t of MaBBaehuBetB^to
itword and bla8pneinOn3"(lo£binea."~Th6ll: preachers wiife^de-
!lSe37SJig:ttiHLy'J''fa "f tTie'Bt amte^IO^fe^'^Qguea'urd' vaga-
lonJa :" if found^ wTlIioUt t!J6' parlicular jurisdiiilio" "^■'—'■-
lieir Jwellmg was situated.Tliey were s.^' ' ^ '- '- -
talked ^Diffie middle lipwafi^i tied to
"Ttli roUEET lrn
_gt5miHMjiHIo ^ ,„
gCt^rTrron_girTe tr Tnio iJ|er:" a
ler etjial m tS^lr^tt tej' < ver<rti) bt pat io cleattT*"
rSnarvelnot £Klme!T WhuaefcncnTtei^eaTEe divine author-
Jtip of the books of Nimibeta and DcuterDnomy, and who
IcriVed their nnmet from their zealous endeavours to introiluce
'Bdipture purity," should have thought it pious and virtuous
a imitate, (though in a very faint aod lenient manner] the ex-
tmples approved by the God of the Bible and recorded by the
Mlthor of (he Pentateuch ; but what 1 do manel at is, that one
idfocale should be found, in this nineteenth century, to eulagiae
—•7, or to anaua— a book, of influence so gcievouelj intolerant,
■ltd of precedent so lamentably immoral.
The origin of this hydra evil, which turns the veir ititer-
:ha^;e of human opinions to a curse — of this aiiocco faUehood,
Jutt breathes its withering influence over the world of the heart,
Itying ap all kindly afleclions, and scorching the fair flowers of
Mace and love and charity — the true origin of this master-cnor,
ticular jurisdiction whergin
re adjudged to be " strimwd
d toll carf 3 tail, anj whip-'
^iBJeJ in their
and Maiy D^i, who hi
a tbn year 1G5& mMag
IB chiuitj of Ihp Kciv Eng
laud eeplemlKt i. IMI, p
Ti of Mwmaj'ote SMvonil
, ItiSS,) frem Judge
AUTHENTICETY OF THE BIBLE.
44
Intolbiuncb, may be Iracud lo the unfoundea luid muchimN^
notion, inculcated thraughout (he gospel pages. M<U (nu Miitf i>
a oirtw!, to id rtteorded witA heaven ; and uittme belief (honeia
smcere) a g>e», to be ptmUked teilh hell. " He that belieielh lO.
is baptized ahalL be saved ; but he that believeth not ahill b«
damned."" (Mark, chap, ivi., ver. 16.)
Now, just belief is often a hlesung Co be rejoiced orer ; u
would r^oice over a good conatitutiDn, or a, powerful bcuni
is never a virtne to be praised or glotiiied. Poise beiief—cm
the sincerest — is often a misfortune i no sincere belief i> i[aiilt.t
Belief is not a thing to be cast aside, or chaDged, or rc-anuaeJ
at pleasure, like a garmeuL A man loiglit aa rationally caa-
mand me lo add a cubit to my stature as an article to my cretd.
He might as well bid me glow with heat when the frceiiiiC
north'Wind blons over me, or require me to shiTer with fuu
under the rays of a tropical sun, as to expect me
absence of conviction, or to doubt wtien the light
shioes into my mind.
Belief is involuntary ; a moral phenomenon similar
sensation of warmth or of chill over the physical frame ; c«iul|
• This FTjmiiinn ii alMbuted lt> Ifbus by his biiiKn.phcr Hut. !■ '
nffuratLte luifuage of the Eait. it mij^tit perhapt be intfrpntvd lo vmt
m of gnnt namn, 1 mghl
. _u- «jucatinn in QtvbC BriiAin. ) The vafic
.nHUifun] dudOUTH delivered by BrowtiAli b
the [TnlvanitT of Gluzow, Ths sJiliii il
in Mondnj CIui.„ _ — ^-r --w - — . i3:^™
fill puMee," which. " i> ths dimonn* mi printed u the umbmI if
priadptl prot^on ind vtudmtt of tho niuvEnl», ia kdaoM to I
feuiud md liltiilv rctpecuble bad;," The Kiiliiseiit Itau ii&mU$
-— ^ -■--'-■» "~* — "- ^i^_-j i_ .xjg nuhflniij, and IB—'-' ^^
, wt:"TkeirtaiinB
.J all llu tndi of Ihe tarlli. Ikat mm i/iaiTnr Ibu
If, far belief, m •• ■ ■ - - - "^^-
gttne forth to
jj,j,,..
iml 1b. we Twuere, ba from bibVi
I tb^ ere prrpcuvd to diicard.
!Lu
ITV OF T
^ . ad deserting u9 unrequesled. That the
inculcalae a. aentiment diametricaJly opposed to this most
riant truth, u aloDO eiidcuce sufficienC that it is not of di-
irigin.
■as unirorthy of your cause, and unnecessary to your orgU'
, to bring up the danders that haie, in eyeiy a^, been en-
ly circulated against philoaophera. Without beliating Socta-
id bis compeers perfect, we may be permitlad to doubt tl
ilea that have e«er been circulated regarding them, emtoi
hnn some auch souroa, probably, as " The Clouds" of Acia-
RoBEHT DiLE Owen.
TO ROBERT DALE OWEN.
New- York, August 6, 182
a cmelty or justice of the slaughter of the Canaanite*
u Israelites, depends, aa I have already said, upon th^ fact, I
hei that slaughter woa or was not couiinanded by God,
h 'a the very point in dispute. Nor would a command tot ]
htering them be a licciiae for slaughtering others; audit
d not therefore justify a similar act "to day," noi gire
conqueror his permit, or (he inquisitor hia credentials."
nark somewhat similar have I made in relation to witch'
. The command in the Bible for the eieeulion of reel
les, is no aanctinn for the esecution of tmaginari/ onea.
B then that tha Salem sufferers wera real witches — and
t. too, that the local command to lbs Jo-w^ on this point is
ng on ui — or cease to charge the Bibia with their fate.
don't forget, by the way, to intbrm uie what branch of
m knowledge provea witchcraft to bo impossible. My
Bht in relation to Iho tlaven/ of the Canaanites is simitar
Hblatiie to their tiaugkler. A command of God to ea-
^Kn would apply to them only. He might, for aught we
^Re reasons for their being enslaved, which would ezlM
Wfter casp, At any rate, it is no sanction whatever tor
davery of others which he has sol commanded. That
Hand was local, not general. With regard to the Komn
be Canaanites, 'tts nanccesaary to inqnira how mueh murder
enjoined and practised. The proper inquiry ia, Had they
■glT from God ? And tlie obscenity of the Bible— I admit
Bffiing. It is well known, llial. in ancient limea, there
f
46 AVTUENTICITT OF THE BIBLE.
was much greater simplicity Ihnii at preseni, and lliit eiprO'
aons wbich shock the eai of modem refinement were (ben con-
sidered allo^ther proper. Hence we find, in other ancient wit
lings besides the Bible, the same kind of s^le j and it is lbm>
fore tieadDg the latter very unfair];, to object to it on thii u-
connt. As lo " placements, " it may be observed, that in a
tioD vbeie that gencial sj-slem of fomicatioit is practised, t
19 no diance for porCimlar kouses uf Ul-Iame ; but it is a itn ,
srtpiment, that the nalion, all of whose hubitjiliotij are brothrii^
are more mora! than another which has only tpraal oiiet. Hov-
ever, jost Euch an idea of moraiiiy is to be eipected bam lb
author of "Moral Phytiology" who iliinks that />uAiKBriiM •
moml one. But, at any rate, one would suppose, that such >l
individual need not have hia modesty so ejtvm'iKfjr torluieil bj
(be honest simplicity of anctcnt wrilingH. Ooe word as in r*"
progiessive moral improvement of man without revelation; I
thai is, there is no such thing. Wherever Christianlly bail bi*
been embraced, monliind keep on aa bad as Ihey were wiuS
that mligion fiist made ila appearance on the earth. Yrt «f
sooner is it received in any comitry, than it puts an aMaiH
period to their abominations. But philosophy and infidoUn it
not do this. These facU outweigh a thouiiaiid fanciful thaana \a
the contrary.
If my opponent reall;^ wishes to retain his position betm
theism and alheiEm, be is welcome su lo do. But then he m
not expect mc to Ut htm altise there, became erery eontnnilat.
is answerable to his antagODist for the consequences of (he fA
tion by him aEsmaed. If, to escape Ike diQlculties of theiBn
were to embrace atheism, so be it ; yet, in doing (his, he *
have to defend the ohairriitiet of atheism. But if he Ihin)
has nothing to do by being a nothingarian, he does for once H-
take. He says he does nut affirm or deny u God. Whf? I^
cause he sees no evidence on the subject. Then let bun a|
his eyes, and exercise his reason; for 'Us (he height of imb
ality to suppose, that the evidence will not preponderale ihcl
way oc the other, when there is either wisdom immense or w
at all concerned in the question. 1 do not ask hira to eigtM
the regions beyond the alara, or (o pry inlu the unieveabd fOUSa
sela of omniscience. But I ask him to look at himself and 4~
if his own frame docs not exhibit appearances of perlect waiA
and consummate skill. Or will he say that it exhibiU IMvi
dom, no skill at all J 'Tis the one way or the olber, and t ^
subject of reasoning too ; and, so far from being a fret iotrai
he is no inquirer, imless he will exercise his judgment in M
and tangible a case. If, however, be will be so unreaaon
to refuse to furiu an opinion on the subject, let Idm
consequences of that course. He says he acea no rea
denyins a God. Very well, then ; u the dcstnictiera «
by earthquakes and volcanooB is no reason for dl^DyiIlt IG
of nature, neither is the desboclion of cities by llie ^
AUTHENTIC
n Tor denying the God ol'^lia Bible. I:cl him therefore cense
fOTH^e this objection henceforward, while he rstaiiiB his present
poailion. Dot for^ettinn thiit he has the fooleries of ntheism to de-
fend besides. Hod not this qneadon a hearing on the present suh-
ject of discusaiDn, I should nolhaTe introdnced it; but it bn9 a
mnst important bearing. Sceptics have yet to Icam, that their
(haiti are aimed at the God of the univerBe, as trell as at the God
of Israel, and thai downright atheists are the only consistent,
ihorongh-going inddels among them alt.
I doubt not, sir, but Uial Ihete was sufficient cause for a,
change of goternmenC in France at the time of her former as
vdlasher h
in the nation; „ . ,
chance, had there her emitsaries to foment distuibances. and
instigate Bij:cssea. Bnt to attribute the hostility of rovolutionists
tofrard lAe tovereiga oflht unirerie, to a desire merely to revo-
Uttionize their earthly govemment; to explain their viotencle
against CArMfinittfy ittelf to be nothing more than an attempt 1o
rebrm tAeir claavh ; to represent the creatarei of Pitt as IiaTtng
been the anlhois of the principal auocities, when those atrocities
were committed fay the nifcri of France — by her Robespierre, her
Maiat, her Danton, and her other bloodhounds of infidelity, and
saaclioncd by her f/alionai Acsemblt/, by the dtiiem of her eapitat,
aiid even by the French nalion : — this, sir, is rather too great a tax
on our credulity, and rather too little a regard to the history of
It is well known that tho wriiingx tjf infidel philoaophere were
the CAnse of that conTulsion, and that their leading object wafi
i^e aubreiaion of religion. "Crush the wretch!" was a
litTourite expression of Voltaire, their leader, in relatioti to the
SanouT, in his correipondence with his brother infidels. And
JDst before tlic breaking out of the revolution, the idea of moral
oMigatisQ was exploded among the infidel clubs throughout
Fcance, by which they were prepared for the perpetration of any
enonnitj whatever Uiat would promote their diabolical plans.
The p^at majority of the nation had become infidels, when the
tmgnltinry drama was opened. The following vivid description
of that day of infidelitv and blood is taken from Home's
Introduction to the Study of the Scriptures. For his antfanrity,
he refers to the Abb6 Bamiel's Memoirs of Jacobinism. Gifford's
Rendence in France during the years 1792-5, vol. ii., atid Adcd-
phui' History of Franre, vol. ii.
"The name and profession of Christianity was renounced by
iLe legisLilure, and the abolition of the Chiislian era was pro-
claimed. Death was declared by an act of the republican
government to be an eternal sleep. The eiisleuco of the deity
and the immortality ofthe soul were formnlly disavowed by the
Naltoo&l Convention ; and the doctrine of the resurrection OT the
dead was declared to have bean only preached by superstition
for the toiment ol' the living. All the religions in the world
f
I
48 ALTHBSIICITV OK THE BIBLE.
ivcce proclaimed to lie the daugtiters of tgnnrance snd pridt,
nud it nos decreed to be iJie duty of the Canvnnlion lo unmi
the honourable nfGce of disseminating atheism (nbtch «u
bloaphemoiisly Btliimed to be truth,) oyer alt the world. Al I
part of this duly, the ConTeation further decreed, that iti •»■
press renunciation of all religious worahip should, like iti iirili-
tiona to rebellion, be translated into all foreign laiiguagei; ut
it was itueitod and received in the Convention, that (he lira-
saries of religion had deserved well of their country. Gonv-
pondent wilii theiie professions and declomtions, were the efihtt
actually produced. Public worship was utterly abolished. IV
churches were converted into ' temples of reason,' in <*tud
atheistic and licentious homilies were substituted for Ihe fn-
scribed service ; and an absurd and liccatiouB imitatioD of At
pagan mythology was eihibiled, under the title of the 'reyiioi
of reason.' In the principal church ia every town, a taluij
goddess was installed, with a ceremony equally pednrin.
frivolous, and profane ; and the females selected topersoniffftii
new divinity were mostly prostitutes, ivho received the BdnttoM
of the attendant municipal officers, and of the mnllitudet wbM
fear, or forc«, or motives of gain, had collected togclhcron A>
occasion. Contempt for religion oi decency became the Isat itf
atlachtnonl to Ihe government, and the gross itifnction of nf
social or moral duty was deemed a proof of civism, ud ■
victory over prejudice. All distinctions of right and nrongwen
confounded. The grossest dehaucker;' tciumpked. "II0
proscription followed upon proscription ; tragedy foUowed iAk
tragedy, in almost brealhless succession, on the thutni of
France; almost the whole natioDwas converted into a hoidc of n-
sassins. Democracy* " (uiir tin 1 1'l mi ili iiim m j.]""iiiiililliiiW.
hand in hand, desolated llie country, and converted it intgM
vast field of rapine and of blood.' The moral and sociil ttt
were unloosed, or rather torn asimder. For a man (o nsOtt
his own Either, was declared lo be an act of civism worthy rf •
true republican ; and to neglect it was prononnced tobeiCfbH
that should be pimishcd with death. Accordingly, woan
denoimced their husbands, and mothers their sons, u M
citizens and tntitois; while many women — not of the dtM (f
the common people, nor of infamous reputation, but lespectdb
in character and appearance — seiied with savage liaote
between their teeth the mangled limbs of their nnndaN
couutcymen. E'rance during this period was a Ihealie of enBM
which, after all preceding perpetrations, have excited in Al
minds of evenr spectator amiuiemcnt and horror. The i^mA
suffered by that single nation have changed all the lustmiN^
the preceding sulferings of mankind into idle talea, Ud IM
been enhanced and multiplied without a precedent, wilhMtl
number, and without a name. The kitigdrta appeared lA Ij
changed into one great prison ; the inbabilants into felom; HI
.tha common doom of man commated for the violenca «f fli
^^ AUTHBNTtCITY OF TKG BISLB. 4S
■wnd and bayonet, tte sucking boat and the guillotine. To
cOntsmplatiTe men, it Boemed for a Beasun as if Uie knell of the
whole nation waa lolled, and the world summoned (o its execu-
tion and its funeral. Within the shott time of ten :^eara. Dot
less (haa three millions of human beings ore supposed to have
perished in that single countty by the influence of atheism."
This, then, whs " the nobla atniggle to put down tyranny !"
this the *' period when the power of truth and of justice shiine
Bu coospicuouslj !" And was Lafayette in very deed the lather
iif a tragedy hke this P Not he. I will not hbel him by an
adnitticrn of the charge. No, sir. He waa nut even for luSnert-
Htg French monarchy, but only for reform. He the father of
luch aa infernal rebellion against heaven and earth r Nay; be
cuuld not even ride the whirlwind and direct the storm, but was
himaelf compelled to flee his country to preserve hia life. And
WM there in all this no hostility to religion ? What then tcoulil
biTe hoen so ? Was it no religioua peraecutioa for these myr-
midosa of hell to commit what Mirabeau himself declared in a
nmibiT case to be robbery, by coniisiialing the legal property of
the rhuich J tt> compel Ihc clergy to dubscribe a creed made by
u infidel National Cotiientiou, or rcUnquiiih their means ot*
subsistence ? The working clergy escape indeed 1 Yea I such
"workiee" as Talleyrand & Co., who were ready to sign any
creed, and swear fealty to any government, to retain their
pUces. Such or Ihe clergy it scema eecaped the national odium,
and that too for the »ery thing for whicli they ought to have
receired it. From such hypocrilic demagogues may God in hia
infinite meruy preserve the American church and nation. But
wilt it seriously he pretended, that there was no conspiracy
against religion, when the very doctrines of Christianity, and
even Christianity itself, were proscribed? when public worship
was abolished, and the cliui^es converted into temples of
atheism f nay, when bU the religioni in the world were proclaimed
to be Iha daughters of ignorance and pride, and when the very
eiiilenco of Uie deity waa formally disavowed by the National
Conrenlion? A strange church rejbrm this! Sir, I am as-
lonisbed to witness such a disregard to Ctcl, to screen French
iafldelity. Far be it from ine to attempt to excuse the conup-
lions of the church of Rome. I admit that chuicb, without
hesitation, to be the very Babylon of the Apocalypse. But at it
it, it i] order and excellence, compared with infidel anarchy
and miirulc. Nay, the fabled hells of the heathen had a com-
paratively EHlulary efiect on the multitude, and held the world
together. Nor is the crudest creed of the wildest horde that
roams the desert, a hundredth part so injurious to the inlercsta of
mankind, as is the sceptic's rejection of revelation. One stnli-
ment only is more pernicious ; 'tis that which makes the Bible (he
enauragcT of crimes that hurry ua hence, by sending
sooner to heaven! No! sir; enough, enough have we i _.
the reign of iiihdeltty, not to wish its re- instalment. We have
^
ACTHEKTICrrY OF TUB BIBLZ.
. lot tfitheut leveltttoD, t
It U eDougb, quiie enough, to make Chrislen-
/ pause, ere they lij aDolher. They will
nelhiiiK mote than dreaming apecoliClDn, imd reckleta
aemai of luls uoljcmoDs the wi>rid over, to uidnce them, aAer
thii, to rebel agwiigt the govenmierit above. They haie leamt,
IbU howeret God iDaj compariitiTel j wink at the tjrRomnn of the
htatken, the cations of Ckrulcndom arc not to extinguith the HfU
of retnlalion to tbenk luDchsafed, vith impiimty. They tin
iesmt, that rerelatiaD ii eilrcmtl]/ necissaiy for than, n ■■-'
they AoH it, both in point of iaieieat and obiigaliciii.
Belbre noticing what my oj^onent says louchiDg (he peneeo-
lion of the qnakera by the puritans, 1 will just bring into lie*
his asserlions relaliie lo beliet lie eayi no sincere belief il
faalt ; that it iB not to be cast aside, or chAoged, or resumnl I
pleasure ; (hat we can as well add a cubi( to out slatote, H ■
article to out creed; that it is inToiunlaty, coxiing to u) W
soi^t, and deserting ds untequeslcd. All this he says lo excu
his Bvepticism, aod fault the Bible for tequiiing beUef in llii
Now let na apply this rale to Ihe case of the purilanB, TlW"
belief Ihat (he Salem aiifibrers wete witches, and that they tM-^
to execute them, and vhip and banish and hang the quab
"was not a fault It was involnntaty. coming lo them
nought." Nor ahoold he manel, Ihat an advocate of the BiUa
ran be found in the nineteenth centniy. This advocate MiiM
the Bible ; and his " belief is not W Iw cast aside at pleaiurtl
it is involunlary, coming U> him unsonght/' But men will sC
i;oui3e act accotding to Iheii belief. Why (hen does Bf,
opponent denounce the purilans for acting according to Iheitll '
Nay, how is the Bible itself pernicious, if "no belief c~'
destroy (he infloence of the light within?" How adm' ''''
consistency! and with what facility do the abettors of ei
fiom position to position for tlie time being! — I will add, b) .^
leaving this point, that ChtlBtendom in Ihe days of the pwitaV:
had but just emerged tiom the darkness of the uiti-Chtistiall,
apostacy, and that all parties partook more or less of the intirie-
rant spirit of the age;— and, what is mare, that the Bible doeii*
where enjoin the petsecution of quakers, and therefore, that ir
makes nothing against that book, though that petsecution w»
I'ver BO blamowoitby on tho part of the puritans. And I "ill
luithet add, that 1 shall prefer the Bible and my own conscioar
ness, before the theory of Brougham, or any other man.
Ohiqek Bjcimni.
bribnl!
r .,„
KKTICITY
OF IHE BIBLE
^
>■
\
RIG EN
RACHELER.
' LErt
!■
Ims alreftdy selected,
|U of the moralily incu
DM Testament. 1 might
. _*.!,. n,_... I. „-„;
AuguEt 13, 1B31.
1 haMrd, one or two frightftif
catad, by precept imil eiample.
bara cnlled, almoat from evary
c of the Pentatench, similar samples,
iipport of the principle involved in the ■pattvitUxr i
Midiaiiil(!8, we have general commands enough Tegaiding
ulaters; such M Deuteronomy, chap, ii., »er. 16;"
rii., ver, 2 ; chap, vii., ver. 22, 23, 24 ; t wiOi a hoat of olhew,
Lng BUcb M declare heresy to merit inilant death, in anj'
lew or Bttani^j for example, Deuteronomy, chap, xiii.,
O 10, and 12 to 15 ; also chap, xvli., yerr S : commands
t'im unison nith the spirit manifested by God liimsetf,
'lagi. xxxit., ver. 10, until pacified by Moaea, vei. 11 to
>, according to Joshua, who takes pains to inform the
btta, chwp. xxiv., ver 19, 20,) that the Lord is " a
," who, " if they forsake the Lord and serve strange
urn and do them hurt, and (iinsume them, after he
■ them good."
' '"' >d sanctiotia not public and general maBsacres
imaada also cowardly, secret assaswnalioQ ;
|. dup. iii., var. 15 to 22 ; and approves it. Judges,
T,, Tsr. 24, 25, 36. FurlKermore, he enjoins deceit, w
we should call tmndHHg, Exodus, chap, xii., ver. 35, 39 ;
rs a lying spirit, 2 Chronioles, chap, zviii., ver. 20, 21,'
rewards lying. Genesis, chap, xivii., vei. 19, and
xxviii., ver. 13, 14, 15; also Genesis, chap, xxvi.,^
13; protects hypocrisy and punishes integrity, Genesis,
XI., ver. 1 to 19. lie commands that sons be punished,*
at times with death, for sins or omissions of Ihsii.
s:} Genesis, chap, xvu.,>ver. 14; and again, Deuteranomy,i
vsUuilbreathelh.'"
F*« laid, doubtu
I
BbaH ^^
»
5'i AUTHENTICITY OF THE BIBLE.
chap, xxiii., Ter. 2 ;* and he himself plagues the Iiraelilel witb
a three yeaa' (amine, until they act up tu Ilie spirit of nch
wretched baibarity, by hanging seven innouent men, for liei
father's miedeeds; (2 Samuel, chap, xxi., Tei. 1 to 14.i-) Hf
descends to the dictation of tlie most childishly useleu livi,
(against wearing linsey-wobey, &c.,) Deuteronomy, chap, loiu
Ter. 5, 9, 10, 11, 12; of the moat whimgical rhapsodieB, Song «f
Solomon, cha^. viii., tcf. 8, 9, 10 ; or Ezckiel, chap. liii., TCi. IT
to 21 ;^ and himself acts a part whicb is only redeemed iioni iK
imputation of cLildiahness by its teckleaa Inhumaoily ud
extravagant Injustice ; slaying (2 Samuel, chap, ixit., Ter. 1
to 25,) Eeventy thousand gullllesa men, hecaute David (al (if
numing of the Lord.'i) saw Jit to order a cauia of Iht j!«^.'
He dictatea a law (Deuteronomy, chap, iiii., ver. 13 to 21,) ia
perusing vhich one knows not which mOEt to muvel al, lb
brutal spirit of tyrannical suspicion, the outrageous disregard of
the commonest decency, or the utter ignorance of physiolagicil
faclB, it displays; a law so revolting to any one but a jealma
savage, that at ^us moment it is, I believe, no where to te
found, except among a few of the Tartar hordes, or in somcit
the very nidesl provinces in the distant interior of RnallJ
He ordains a test of jealousy (Mumbers, chap, v., ver. 14 to SOj
that overtops all the absurd trials by combat, by fire, OT llj
water, that ever disgraced the dark ages. But why enummU
particulan? The whole story U of a similar atanip; ul
MlchaJ^ the dBughier a! Snul ; " and aflir_ Ilial, Gad mu intnated }m Ik
i An omnipdteDt creator DtJthe unLTCTte prDmulgnttn? decna rApiAv
" Mwing piUbwB to wm-holM," taA " mtkiag 'kmhiett to hunt H-Uf
^ So wo haiE it, i Buionel. chip. xut.. ver. 1 : but at I Chnnkkh
Atn. ul., uhne tha lor; urn* tnruicUoii ti r«arded, it l> .SMn^
SMmT liBatantJodl So, from collating boUi toils, I.B iDIUl ■«'<**^
tfaErcbeeyi]iAacii}''sD<l till Lm^ liBIh 'not daae it T'" ciprofdj inptlB I'
On* niigtit prove, by Ita wiy. from a compaiitoii oT Ih*
trTii.) u alioTliii oii^'mUiion'mahtinilKd Ihoniand >"™iiy
andrcd Ihouund : Iconpan S Suaul, cha^ uiv.. m. t. wlthl d
JujI. Mi., m. S.) or die, ai 1 aaid hofcre, tbU or "— -^ "■■
m 17« " by (be AbW Ou^f D
Ih, val, L, p.^; «ta(i
■ enrioui itflry "d'mia
elJubit ils tharacler one would lie compelled to quote il
□□'«', vhat is the reply to hitn who adduces these speci-
f ScriptuiB morality ? How lire we met, when we thus
rom t£e Bible, examples of the grossest Tiee, laws of the
dious tendency, precedents of the worst influence, bJI
d, sanctioned, or commanded by the deity 7 How aie we
Why thus ; " Slaughter for heresy is justifinble, if com-
. by God. A command to the Jews ia not a command to
was virtuous tonnerly to slay nations of idolaters, but
1 be Ticious lo slay a single idolater to-day." Was ever
ao paltry F excuse so lame 7 Is God changeable t Are
to approve now what God approved then? And what
rove, are we not to imitate ? If conduct dictated by
limself be not worthy of all imitation, what conduct u
of it ? If these deeds are not recorded as an example
hat we may ft^low the steps of a Uod-directed nation, to
mpose are they recorded ? Either such conduct was, ia
Ight, or il was wrong. If wrong, the record is false which
ols a Gad of goodness enjoining, approving, or rewarding
i^t, it ought to be universally imitated to-day. Virtue
ot change its nature in four thousand or four million
If the slaughter of women and children because of
f, if secret assassination, if deceit, if lying, if hypocrin^,
shing SOUS for the Bins of fathers, nnd ti whole nktion tor
1 of a king— if puerile fancies, if savage testa of virginity
jealousy — ^in a word, if all, or any of the follies, barbari-
d atroelliea for which I have above quoted chapter and
be *icea, the Bible ehcourages vice, by precept, by
le. Men will be vicioua to long ai they act in tht spirit ef
ilaleucli. They con bo virtuous, ouly by refusing to imitate
loses' God approved.
eny this, is to deny that nny precept given to the Jews ia
re binding on us. It is lo deny that there is, fur us, any
nd is the decalogue, to refrain finm murder, from stealing^
lulleiy, from Sabbalh-breaking, from bearing false witness,
netODBuees. To deny this, is to deny that the ten command*
ire, in virtue of the record, of any authority for the present
,an[s of the world. To deny this, is to deny that any pre-
ny example, any precedent whatever, recorded from the
e bepnniag" of Geneiia to the " Amen" of Revelaliimt, is,
e of ltd being so recorded, uf the slightest obligatioti on
: is to conatili'.te man a judge what he will imitate, and
le will not imitate, among divinely approved examples;
u our reidcrs, 10 takE their Blblei in their bmtB, ond dlipMiloo.
1
34 AUTHENTICITY OP THE BIBLE.
which lie will obey and which he will diaobey, of God's eipn
comnianda. It ia eotling aside the Bible, to make way for en
mon senac and decent feeling.
No. Do not £atlui youiaelf with any hope oF escape lui
Tliere is none. Defer.d youi God's conunanda as virlQcnu u
■worthy of iDiilatioo, if in common decency you can. Ify
caiuiot, (hen confess, that they aie the leieise; conf^ H
to set them up as examples before us is to seduce ua to lis
cooleES, that the Bible tempts to Immarality — tAat ita itf/faMM
potitiTely, «ndo>ibleiiis vidout.
The CQuqueioi, the iaquijltoi, the slave-holder, the lM»i
hanger' ^e not exctaed, not permitted only, to set theii m^
peclive parts : the^ aie commimded thereto, (if the scnptnn t*
mspired) either directly by divine precepts, ca tacitly by 0^™
approred and Bible-recoided examples.
" But," will my opponent urge, "if these really txt GcA
commands, if historical evidence proves them to '
— To tliis if I reply, that the evidence is two
thousand, six thousand years old. it has descended U 8
through fens, almost hundiedls of generations. The record cm
taining it has been laat and found again; has been prewmJ
and interpreted from time imroemqriJ by those whose inloffl
it glaringly was to keep up the notion of its infallibUily ; fimUl-'
it has been franalaled by fallible men. No such evidenc* b
piove the tufnlUbiliiy even of Uie mon leawmable, and naton
and easily comprehended thing. InfaUSili proofnimt tomt^ <
through an infallible channel. Now this channel is not MQi
only, it is in the highest degree suspicious. And Ihut whicb
is adduced to prove is not only not reasonable, not natnral,!)
easily comprehended; it is (to our human reason] inconiiiU
contradictory, miraculous, incomprehen^le. It is so Dlle;^
improbable (not to speak of its impossibility), that a ntigv
being would suspect his very senses of hallucination if tt^
testified to its reality. Aud such incredible mysteries it ii Ikl
we are bid implicitly to believe, on the evidence of obai
Eastern legends, some thousands of years old I
What I have wrilteu an the sutgect of marriage and f\i
ment, I have written ; and our readers can penise it in
Appendix, They, not you or I, are the judges whelhn
• Ton term suTlotia to DbtaiD sn answer to the ijantinn : " Vtut ta
irtiidil un MqiuimiBd. Cm you Idl me. in return, uliil brmdnifBi
kaowled^ iDfonuB us thai the inbnbitiuitfl of Satoja do not watk M
proof of the nriutentrn of wlichts. Bui in the ninrlmith Denturj, ti
i.rtnw.esBuy- We nepd not Offbl -nindmUll-
tti'i
P Tim BIBLK.
B of the Haiftiut PreEideut and the hoasea of (hi
EipecUble porlian of his fellow-oitizena be or be not brolheU,
Dd whether Moral Fhysiolr^ be or be not of bencfiuial influ-
ace. They too roust judge for Ihem^lves (and this [ilune
ppeitiuDg to the preaeat discussion ) whether euch chupten ui
IB IGth and 23Td of Ezekiel, and fifty others of a sitnilur stamp,
» characterized by simplicity or obscenity ; and also (thiB
leniffia my opponeiit forgot to auBwur) wiiether they woold
unse to read such simple passages aloud to theii sisters or
Hightcrs ; ay 1 or to iheii sons or brothers ; for I navcr could
ideistaiid why men should not be as regaidful of dignified pro^
iely in the company of their own sex as of the other.
When yoa adduce some proof in support of your assertion,
lat there is Co such thing as progressive improvement without
ible religion, I will reply to it.
An omaipoteat and benevolent Creator of a BuSeriug vorld, I
ive already argued, is an imposaibilily. In auch a. God of
itnre 1 am an atheist. For aught 1 know, yuu may succeed
> showing the impossibility of Plato's dream. We should then
> at a loss to portray a Cod, unless we can substitute some
her eonceplion, or will resort to the original quaker definition,
id declare God to ba Ue ipirii of rectitude wtthin us. Among
wd men there are no onbelieTers ia smii a God, nor any SLCptici
I his revelation. *
The histoiy of the French Kevolulion 1)j Mismt, lliougli
«s auiactively written than the Waveriy Kovcliat's, is now
foeiatly admitted to be the most impartial that has
T cotunlting it, at pages 275, 276, you will discover, (what
lonie and his autlioitties seem to have been ignorant of) that
leoi a mere petty ntuniciipa/ Jactitm,'^ not the National Con-
SociMy of Frienii,
faith I prornB. and no athetat '
s
OF THE BIBLX. ^^H
Tontion, tliiit BdToraled what they called "llie wonhnofn
No such absurd dacreea a3 ihoae lo which yuu refir, lef
the ncm-axlEltnce of God, and death being an elemal
originated with the French legislature, ot were ibr a n
sanctioned by the Fiench nation. On the contrary, the N
CoDvanlion decieed, at the request of Robespiens (Sib I
ber, 1733), " thai all outraga agaiatt, aad meraarei conk
lie Jreedom of woriAip were pTohOnttd." Robeapiene'a
on that occasion weie : " I luk you lo prohibit particular i
itieB (the Camtatme) irom assisting our enemies by ud
measures, and tbat no armed force may interfere with lliii
relates to religious opinions."* And this very moilei'l
that fearful tempest of opinion — ibis reckless man of l
was, who instituted (9tli June, 1794), a " festifal in llO
the supreme being," at which he oSlciated as chief
auperintendiog the burning of a hideous effigy under
was personified atheism. It was but two days after 111
gious fete, tliat the sanguinary Couthon, under Robes
express direction and support, brouglit forward the fain
rather infamous) law of Prairial, which denied to the 1
even counsel to assist them, iticreased the number of
prosecutors from one to four, emptied the prisons and «
the guillotines by hundreds at a time ; thus capping the
of mad cruelty itnd indiscriminate slaughter. But in
there wm not the shidow of anti-religious persecutjon.
ecclesiastics suffered, they suffered as monopolists, not ta |
it was a question of oppressive imposts, not of contested
of benefices, not of doctrines. The bloody controversy w
lical, not theological. When religion minsled with it,
only as it mingles in all slru^les for liberty and improi
as at this moment, for instance, it mingles with the que
parliamentary reform in England ; where the great bod;
clergy, fearing for their tithes, oppose a zeal the most aba
persevering to the eflbrls of the reforming ministry.
Aa to the real character of Bishop Home's oppoii
revolutionary principles, his coupling together de^en
atheitm, clearly reveals it ; not the less clearly, for you
uatory note. The English bisboji conceives bis Brgmna
equally cogent against republicanism and scepticism : Mid
It proves a little too mi;cit for Amerjcims.
Far am I ttom " denouncing" eilher yon or the New ]
puritans for your bellefii ; or from imagining that you co
your creed aside at pteasiue. I simply regret that you 1
and I seek lo place before you and our readers argnnw
may convinCB you and Ihcm of its error; thus induciil
mildly and unconsciously compelUai/ you to relinqoish it.
ROBBKI Dau4
I
AUTHEKTICITY
TO ROBERT DALE OWEN.
New- York, August 20, 1831
i.^ipiinnl contiadictioTU, mie -statements, Bt>eujdltie9, &c.,
AEble, vhich 9ceptJc9 urge as objectiona agninst it, are ao
STidencea of its original suthenliclly and uncnmipled
'aliou. Nothing but regard to fact could have induced
iteiB of Scripture to record many things contained iJierein,
•e through whose hands it has descended to us, lo re
ne, in cose there had been a possibility of expunging Ihem.
lea IB demoDBtration, that the Scriptures have come down
IS they weio originally written, and that they were written
n eye to the truth. These two positions will, during the
of this discussion, be seen to have a most important
g on the question.
I incQiabetit on the advocates of the Bible, so lai as relates
general authenticity, merely to show, that none of the
ions ot their opponents are insuperable; that Ibey ftW
oua that do not invalidate other history ; and that they
I of such B nature as to show the writers to have intended
eive. But it should be kept in view, tliat meptici have
Ities lo obviate as well as we ; that they have proofs posi-
invBlidate, and not merely objections to urge. And gup-
re are unable to make every thing perfectly satisfactory on
it, ihe qui?.slion would then arise, whether every thing ia
-cd so DD theirs, in thcii rtjeclien of the Bible ; and if not,
'. is manifest that they have not succeeded in their abject,
iluh as if imobviated objections were an insuperable bar-
e aide of a question, Iheir own is involved in the dtlG-
'". now proceed to notice the objections contained in
's last letter.
commanded the destruction of idolaters, I consider
at all. They deserved death, the more especially
y sai^ificcd human victims to their idols, and thus added
T lo their idolatry. And were be in this day to command
ttermination of me murderous idolaters of the East, the
world would feel the justice ot the command, as much as
lo that ot the cJtecation of a common murderer or pirate.
mows. The same remark will hold, 'in relation to the
talicn ot their idolalroQs, murderous monarchs, who could
iroached in no other than a. secret manner. There is no
difference betneen taking life openly and secretly. As to
' uliles borrowing gold, and silver, and laiment of the J
" " a but getting of them a small portion of tl ""
r
>
58 AUTHESTICITY OF THE BIBLS.
dne, for Iheir long ondhardeeivilude, and nnt"swindling"lliao.
Id regard to Ihe lying xpinC irhich God employed to dettjn
Ahab, there -was no compufsion in the east. God allied irbg
wonld go and deceive him. The lying spirit answered Uul k
would go ; iiherenpon God said, Go, He had his own chan.
the same as wicked men have. And allhough God, as the rala
of the lUiiTerae, may be able to turn it all to eome good aecount
yet Ihey mean evil, and are thcfEfoie guilty. In l^ii sense. lb
Lord may be said to do tho moral nil eiiattng in a cilf; K
ertatt such evil — to mmit men to sin — to harden tbfir Amm, SR.
juaC u he is said to hare put this lying spirit into the mimdi <it
the prophets of Ahab. 1 deny that it is diown bj the MM^
that be " raearilt" lying, and punishes iatcgrily. The ftm^
to which I am referred show no sach thing. I deny 4»rt
shows that he required children to be " puniihed'' Tai loentil
iheir puente. As the arbiter of life and death, he cui aritr
lifs to be taken for other reasons besides pnnishmeot. BnaJi
V the children of wicked parents (say of dnmkidS
_^ ..._..,.. ^____ _,.L ents,bia«i
.__,. _._..._.. . .i:
short of an abaolule rfmiol of (he God n/ «a(«™. will enaHe W
opponent to escape this dilemma, and wield the cases related m
the Bible against that. Nor would eren this denial enslile bin
to meddle with the case of Solemm, for he was not the jt^
child of David and Bathsheba. Read the account, friend Ovn
and don't qnote so iVom recollection, like Thomas Paine. Ain
be a Utile more diffideut. too, loucbing thy omnist^ience.
knuwesl thou that 'twould be " childishly uaeless" for a
who knows infinitely more than we do, to prohibit the wi
of "linsey-wolsey," and to condemn the sewing of pi!lo« ■
arm-boles ? Such a being does of course see more rr *"
things than we do. Strange how friend Owon, who
cessively " modest" at nne time, as to say he knows notUl%
should at anolber for^t himself, and pretend to be ml^
omniscient. As to (he censos which David directed lo be twf^
it appears lo have been done through vain-glory, nnd In U WE-
authorized manner. And the punishment inflicted Iherefon <I9
very appropriate ; his great number of subjects, in vAuA S
rioried, was lednced ; but Iheir being slain by an angtl ^^i
Lord was no more a puniahrDent to (Afln, than to die ' '~
death. The law amongst the Jews respecting chastity,
ealctilatcd to promote it; and, cons' ' ' -' ' -
plicity of the age in which it was
bmtal nor indecent; neither does it display an ignoiane*
physiological facts, as Aristotle himself will bear me wimi
And, as to their test of jealousy, inasmuch aa a miiade 1
involved in that, it devolves on the individual
to disprove the miracle.
The. discrepancies in the accounts of the census of Dtti^
given in 2 gtunuel and I Chronicles, leUtive to the mmAtr
AUTHKKTICITV OS THE UIUI.E. 59
ghting men, and the number of years oi faniiiie, can be very
Bsily accounted for, irhen we consldi^ the liabLkily of troa^
ciibers to make aach liltlo mutokes. Tbla does aul show that
hoae miMakes were id (he uriginal Copy. Suppose, for instance,
JIB of na were tu copy the Bible, (tbr anciontlif there was no
irinting,} and were to make a blunder, by inserting n wurd or
1 number different from the copy before us ; how puerile would
t be, for any one to seito on (ho blunder which be might
ind in our manuscript, and endeavour by tbat to show that the
ni^nal copy was erroneous, or even Ihal our transcription was
lot substantially to be depended on, because of a blunder or so.
Cea, suppose there were some abaolute mistakes of tho kind
radcr consideration in the original copy itself, what then F A
tarmlne is not to be rejected ou account of mere mittuAta oc.
:nrting In it, or on account of its not porfectly agreeing with
tome other narratife of the samo thing. Nay, the probability
« eren greater that the Bible is true, from the very ciccuma lance
if its cuataining some discrepancies, than if it had contained
loos; for, a very near lesemblance between two accounls ei-
nm auapiciona of collusion between the writers. Thanks to
Sod, then, for the discrepancies of the Bible: Ihey assist in
prating it. Bring on eome more, friend Owen. Verily, thou
tn rendering essential service to the cause of religion, Plough
■i(h the same intentioo as did Joseph's brethren when they sold
Ilim to the Midianites, or Judas when he sold bis Lord. Bui
low trivial, after all, ore such olyflctions ! Who ever thoi^ht
/ discrediting the oamtives of Liry or Polybius, because of
Ihe discrepancies which occur between lAeiaf Whoeier doubled
Ilia embassy of the Jews to tho Emperor Claudian, because
Philo Buys it occurred in hacrest, and Josephus in seed-time?
Who then ougAt to doubt, that David had a prodigious force at
lis disposal, and a famine threatened to liim for numbering
iem, josl because the nvmbtr of that forco and the iengtA of
:hiit femino are differently staled in Samuel and Chromcles ?
:i is arery general fault of sceptics, that Ihay do not Ihotouglily
examine the vases to which they object ; on which account, they
Onietmiea make most frirolous objections. Now they ought to
now, that Ibu Jews made use of the letters of their idphabet lo
lenole numbers, which tetters were analagous to our figures.
3ow easily, then, can the numerical errors of the Bible be
iplained, by referring (hem to the cnreless omission, add"'
T alterBlion of a solitary numerical letter, in any given
n tike part of a transcriber ! For example . in 1 Kiiigs, cha[
er. ^t>, it is said that Solomon had forty thousand stall:
ones; whereas, in 2 Chronicles, chap, ii., ver. 'ib, tho number 1
Islaleil at only four thousand. My opjioneut is entirely wel-
time to this addllionitl objection furnished by myself, and '
umy more of the kind as he can Bnd. Had I mom, / ^i
imiah him with mijre. They are pretty small cuncoma to
l£iei against the mass of evidence m avotu of tho Bible, wLiah
ACTHKNTICITY or TUX BIBLE.
eat
1 have uid repeatedly, that oven the Jewa would ham Jot
no right to slaughter the CanoanileB without the divine contmiiKl,
and tfa^l tbeit slaughter would have been murder under mdi
circumstances, t have likewise said the sa-me respecting tin
slaughter of the modem heathen. This is Dot making i thiu)
immond now which was moral then. Let God coniinaail i
thing in any age, and it would be proper to obey. But beoiiiw,
under the different circnjnBlaDces of different ages, he aJopU
differtint methods relative to some thiugs, it does nut fullnw thil
hs IB changeable, but, rather, that he is unchongeabie ; ibr, ncrE
tain manner, and act in the tame manner at another lime mtdtr
differail circumstances, this would indeed be, to he changeabif.
Nor does it follow, that general commands are not binding m ui.
because local ones are not. For instance, we consider aunclni
boond to obey the moral law of God, aa given in the tencmn-
mandmcnls, although wo do by no means feel bound to cbsem
the Jewish ceretHonial law, notwithstanding it is " recorded,'
well as their eilermination u[ the Canaanitea. As well ni^
it be asked, For what purpose Ls any thing in history rsconlid.
unless it be to be imitated ? as to ask such a question in relllton
to that eiterminatiou. As to the fallibility of the cIlUDll
through which the Bible haa deseended to us, it Ig no man tt
than tliat of ottier hialury. That too is thousands of yeui <il^i
has passed through the hands of many geiuirationa ; has bM
truLskled by Mible men, &c. Thus we see, that, in innlidU-
ingtke Bible, sceptics overthrow all history. Their rule AeR-
foie proves too much. Here I would just remark, that iJu Bitk
has not been "lost and found. "^With regard to witchcnR.il
would seem that my opponent has given up lus idea, that modem
knowledge proves (An ( to be impossible. And if I were (oiHCrti
that it proves that Hatum'a inhabitants can't "walk on lk«
heads," 1 suppofle 1 shoidd havo lo retr^ot too, as well as hs, a>
less indeed it doei prove this. But one would suppose, liiM,<^
this retraction, and his acknowledgment of his inabiLty lo dii-
prove witchcraft, he would not denounce an otdklmiiU for it D
is worthy of remark, however, that, notwithstanding he "^
the idea of witchcraft to be so glaringly absurd, he doca n
a single reason to show it lo be so. Will he, in his neit,
ua with some of his convincing arguments on ibe sul^ect, imiciil
The articles on placement and marria^ arc noticed in
appropriate places. 1 will just remark at this lime, thai
President of tlayti can live in foniication, as well a> Mtj
man ; and that he doei live so, if he lives with ■ worn
whom he is not married. — In answer to the questiuit, wl
I wonld read E^ekiel, &c., aloud to - - — — .i.--i
ACTIIESTlCirY OC TilK niTlLB.
n
l and 10 llic ivliulc irorld. Bui even iT / nere to deom
Uoity of thou ancient 'writmga not BUfficiently refined
. m ears, a Moral F/iysiahgi^l needs net mike up &
fkce Ihcreat — or at nny thing else.
thank my opponent for having at last virtually aroved
wlf an atheist. An infinite God he has bH along disavowed,
DOW he denomintiteg the finite one of Plalo a dream; and
lot make it dream his God, And as (hrre are
._ . there are iio Elheisls in the God of the Ilinksite
ikers, (which ha seomB, on account of the earthiuake and
[;ano dilcmmu, disposed to maku his own,) it fullows thai they
-e BO God — unless indeed it be themselves — and I readily
iceda, that "Bnoh" Gods as tiey nre, "are noi responsitle
volcanoes and earthquakes;" so that my opponent ha*
) do now, bnt just clenc up Ihe dillioullics of atheism,
overthrow the Bible. I nil! meiilion him BevBral at
Ilioe, which I tniat he «ill noi oi"rlook; and when ha
' have answered these, I have Bevcral mnre an band for hint,
for his mere psstime jiwt tell us how earthquakes aiifl
emptioos cau^e themselves ; and, likewise, whether
"' ' " ' 'urn; whether a mind does not appear to have
(he case; and whether it is as reasonable lo
__, all possible appearances of ialellijence, as exhibited
__ ooBilnlotion of the human frame, and in every thing we
■n u likely le bo produced Itj non-intelligencei aa b; in-
' "" "0. Theie questions are not foreign to our present dis-
They ore the consequences resulting from the present
occupied by him to assail the Bible. This position he
dsfend, with all its absurdities, or not attack the Btbla
Let him therefore full not to do the one or the .other
defend or abandon it.
ihing the anbject of the Frpnth Revolution, ! mnst ron-
m utterly asLonished, that a, man who pretends to I'om-
infbrmatiDU, and who would not pass with the public for a
" should venture statemenla so totally at variance with
and with ihe knowledge of millions of living witnesses,
le in his last letter. Were I to make such random and
3ad assertions on any subject, I should espect to be uai-
' tcprobaled for my reckless disregard of facta so notorious
I should expect every one, friend or ^e, to advise me to
mute. What, sir ; are we to be told that it was but '• a
mtuiioipal faction, a paltry local club, consisting of some
- a doKcn wild fanatics, that for ^Jea weela obtained the
loy, and compelled the National Convention lo order ihf?
...... Of reason to be substituted for the Catholic worship ?"
'Ve lo be told, that the French nation did not sanction these
lings, and that in all this there was no religious persccu-
I aay again, I am astonished at tlii^ nllor disregard of all
'■ "nganddead. One might as well undertake to deny,
any revolulioa at all. b'oi
I
I
62 AUTHENTICITY OF THE BIBLE.
hat, I p.Te fuur or &ie anlliDrities. What 1 am noi
quute, la Irom ScoLt'g Life of Kapuleon, whicli 1 will
offset Buy day ogainat the unauthorised aBsertions of a sceptic^
when labouring thereby to show, that intulclity is not iitimiaui ~~
muikmiL
" The Aaeembly had determined, that, all prejudices apart, B..
Eropeity of the church ahoutd come under coofiscatioD for tlu
eneilt of the nation. It was in vuui that the clergy exjcUimil
egamat these acta of rapino and exlurtioD ; in loin lluit Ihaj
dialed themaelvea as on existing part of the nation ; in tuu thU
they resounded in the liall the dcdaralian eotemnly a^lopted, Atl
property was invioiable, save upon full compEnsation. It vu U
" " urpoae that Hiiabcau was reminded of bis luipuge,
I
rob ihem. Robbery is equoJIy a crime, whether perpetrBled 01
the most proQigate atheist, or tho most bigoted capuchin.' IlHf
oasumed, for the benc&t of the public, the whole right of proptfl)'
belonging to the church of France 1 But the majoritj cj IH
Kational Aasembly had yet another and e^en a more riolMt
experiment to try upon tho Gallicim church estabUshmsnt It
wu one which touched tho consciencea of the French clerg]| in
the aame degree, as the farmer affected their fortunes. A dnl
constitution was framed for the clergy, declaring tLem tol»Bj
independent uf the See of Borne, and Tcating Uie dioia «
biahopa in the departJUEUtal authorities. To this conititatilini
each prieat and prelate was required to adhere by a solemn oalll>
A aubscquent decree of the Assembly declared the forfeiture m
his bunoflco against whomsoever should hesitate. Their depeoi-
ence on the See of Rome Was a part of their Creed, an article of
their faith. Few, indeed, w-ero the priests who accepted ik
constitutional oath. There were in the number only tliTM
bishops, one of whom was Talleyrand. A decree was aucm>4
passed, that the clergy who refused to take the oath EhooU Iw
liable (o deportation. Almoat all the parish priests were drim
tram their cures by the absurd and persecuting fanaticism of llut
decree of the Aasembly, which, while its promoters railed agsinat
ilUbcralin and intolerance, deprived of their office and Mt
livelihood, soon after of liberty and life, those churchmelt iriio
would not renounce the doctrines in which they had lHen *i^
cated, and which they bad awom to maintain." And io Ik*
infernal September four days' massacre, they were the peculiV<
objects of insult and cmelly. But more on tins aoon.
" One sect of tbe philosophers, aufficieutly formidable
a time to gain the ascendancy, declared that it was not ens
for a regenerate nation to have dethroned earthly kiags,
she stretched out the arm of defiance toward the powers «i
superstition hud represented as reigning over boundless spBcc
unhappy man named Cobct, Censtitullonal Bishop of JPtii%
brought forward In full procession, and, with lean and IMM
irrCITT OP THE EIHI.E. (j3
l« to declare to Ihe Conveotion, Ibnt ChrisUnnily was a
pieoo of priestcmfl, and Id disown, in Bolemn and explicit Icrme,
llie existence of the deity; for vhich he receivBil a fnlcrnal
embrace from the preaidenl of (he CoriTenlion ! Tho ivortd for
Ihe first time hpard an assembly of men, horn and educated in
cirilizHtion, and asauming tie right to gorem one of the Quest of
Ihe European nations, uplift their united voice to deny the most
mieratt truth -whicli man's aoul receives, and renounce unani-
oioualy the belief and woraMp of a deity. A female, dennmi-
Dated by them Ihe Goddess of Reason, a mere dsnclng>^[l of
the opera, and of a lewd charflcter, was uslieted into live hali of
the ConventiDn, by the Municipal Body of Pari", and placed oa
the light hand of me president. To Ibis character, as Inc fittest
tepresentalive of tliat reason whom they worshipped, the Na-
liooal Couventiou of France rendered public homnge I ! 1 Thia
iinpioua and riiicnlaua mummery had a certain feshion ; and
the instalUtion of the Goddess of Reason was renewed and imi-
tated threugtiDuE the nation, in such places where the mhabilants
desired lo ^ow IhemBelves e^ual to ill tlie heights of the revolu-
"The churches were, in most districts ef France, closed against
jiriesta and wonbippers; the bells were broken and cast into
cannon ; tho whole eocleaiastical eatttblishment was deatroyod ;
ond the republican inseriQ^on over tho cemeteries, declaring death
to be B perpsluai sleep, nimouncGd to thoae who lived under lliat
doTninion, (hat they were to hope for no rcdreaa, even in the next
"world. Intimslely connected witli these laws affecting reli-
pon, was that -which reduced the union of marriage to the state
of a mere civil contract of a, transitory character, which any
two persons might engage in and cnst loose at pleBsuic, when
their laale was chnnged, or their appolife grslificd. Sophie
Amoult, an actresa, fnmoua for tho witty things she said, do-
Bcribed the republican marriage as tho sacramcut of adultery I
The September massacre, to which allusion has already been
made, eiceeds in atrocity the power of tanguage to deacrfbe.
The number of individaala accumulated in the yarions prisons of
Paris, amGun(ed to about eight thousand. A banditti proceeded
to llie several prisons lo execute the infomal scheme. Oat of
Iheir own number, Ihey formed a revolutipnary tribunal, beforo
whom the priaonera, draf^d forth from their dongeons, were
tried. When a victim received sentence of death, "he was
Ihrust out into the street or yard, and despatched by men and
women, who, with sleeves luiAed up, arms dyed elbow deep ir
hlood, and hands holding axes, pikes, and sabrca, were exetu-
lionets of the sentence. They often exchanged places, I
judges going out (o take the executioner's duty, and Ibe exc
liuners, with their reeking hands, sitting as Judges in their tii_ .
ThoBB who intercepted the blows of the eicculionota by boldingl
up Iheir hands, suffered protracted torment; while tboao who
offered no show of struggle were more easily duajaU^haA. Woti^
64 AUTHENTICITY OF THE BIBLE.
ladivs, especially those belonging to the court, were thus murdered.
The Princess de Lamballe, whose only crime seems to have
been her friendship for Marie Antoinette, was literally hewn to
pieces, and her head, and those of others, paraded on pikes
through the metropolis ! It was carried to the Temple on that
accursed weapon, the features yet beautiful in death, and the long
fair curls of the hair floating around the spear T* This hellish
scene continued four days; " prison after prison was invested,
entered, and, under the same form of proceeding, made the scene
of the same inhuman butchery. The Jacobins had reckoned on
making the massacre universal over France. But the example
was not generally followed. The Community of Paris were not
in fault for this. They did all they could to extend the sphere of
murder. These infernal crimes were protracted by the actors for
the sake of the daily pay of a louis to each, openly distributed
amongst them by order of the Commune ! When the jails were
emptied of state criminals, Hhe assasins attacked the Bic^tre, a
prison where ordinary delinquents were confined I" So resolute
was the resistance which they here met, that they were obliged
to fire on them with cannon ! Truchod announced to the Legis-
lative Assembly, that four thousand perished in this massacre.
" The bodies were interred in heaps, in immense trenches, pf*'
pared beforeJiand by order of the Community of Paris; but their
bones have since been transferred to |he subterrannean cata-
combs which form the general charnel-house of the city. In those
melancholy regions, while other relics of mortality lie exposed all
around, the remains of those who perished in the massacre of
September, are alone secluded from the eye. The vault in which
they repose is closed with a screen of freestone, as if relating to
crimes unfit to be thought of even in the proper abode of death,
and which France would willingly hide in oblivion.
" In the meanwhile, the reader may be desirous to know what
efforts were made by the Assembly to put a stop to a massacre
carried on in contempt of all legal interference, and by no more
formidable force than that of two or three hundred atrocious
felons, often, indeed, diminished to only fifty or sixty. They
issued no decree against the slaughter ; they demanded no sup-
port from the public force. Where, in tiiat hour, were the
Girondists," so celebrated by their admirers for all that is great
and noble in principle and character ? " Whatever was the
motive of their apathy, the Legislative Assembly was nearly
silent on the subject of the massacres, not only while they were
in progress, but for several days afterward."
At Nantes, hundreds, men, women, and children, were forced
on board of vessels, which were scuttled and sunk in the Loire ;
and this was called republican baptism ! Men and women were
stripped, bound together, and thus thrown into the river; and
this was called republican marriage ! Crowds of citizens were
piled together in dungeons, where the air was pestilential from
ordure, from the carcases of the dead, and the infectious diseases
AUTHENTICITY OF THE BIBLE. 65
of the dying. l^Iien, women, and children, were to be seen sprawl-
ing together, like toads and frogs in the season of spring, in the
waters of the Loire, too shallow to afiford them instant death, the
uppermost of the expiring mass praying to be thrust into deeper
water, that they might brave the means of death. Humanity
forbears to detail the hundred other abominations there com-
mitted, compared with which, the sharp, sudden, and sure blow
of the Parisian guillotine, was clemency. At Lyons, a black
flag was hoisted by the besieged on the Great Hospital, as a
sign that the fire of the assailants should not be directed on that
asylum of hopeless misery. The signal seemed only to draw the
republican bombs to the spot where they could create the most
frightful distress, and outrage, in the most frightful degree, the
feelings of humanity. The judges of the revolutionary committee
were worn out with fatigue — the arm of the executioner was
weary — the very steel of the guillotine was blunted. Collot
d'Herbois devised a more summary method. A number of from
two to three hundred victims at once, were dragged from prison
to the Place de Brotteaux, one of the largest squares in Lyons, and
there subjected to a fire of grape shot. The sufferers fell to the
ground like singed flies, mutilated but not slain, and imploring their
executioners to despatch them speedily. And all this under the
direction of the French Jacobin Convention ! I ! These were the
philosophers who, looking up toward heaven, loudly and literally
defied the deity to make his existence known, by launching his
thunderbolts. The party to which they belonged, during the two
or three years they had the ascendancy, imprisoned three hun-
dred thousand of their countrymen in the name of liberty, and put
to death more than half the number under the sanction of frater-
nity." And 'twas not till the Corsican came into power in 1800,
that persecution ceased, by the overthrow of infidelity. Then it
was, after ten long years of anarchy and blood, that measures
were adopted " for tranquilizing the religioua discord by which
the country had been so long agitated. Buonaparte (such
was the decree of providence,) became the means of restoring to
France the free exercise of the Christian faith. The mummery
of Reveilliere Lepaux's heathenism, was by general consent
abandoned ; the churches were restored to public worship ; pen-
sions were allowed to such religious persons as took an oath of
fidelity to the government ; and more than twenty thousand
clergymen, with whom the prisons had been filled in conse-
quence of intolerant laws, were set at liberty on taking the same
vow. Public and domestic rites of worship in every form were
tolerated and protected, and the law of the decades, or theophi-
lanthropic festivals, were abolished."
And was there in all this no religious persecution? What
then f* religious persecution ? And was this the noble struggle
to put down tyranny and intolerance and injustice ? Was
this a period when the power of truth and justice shone con-
spicuously ? Are wc to be told, that these acts are to be atiri-
66 AUTHENTICITY OF THB BIBL?.
buicd to amere municipal faction, of a few weeks* staiidiiig!
No, sir. It was the uifidel Jacobin factloxi, headed by the
demoniac triumvirate, Robespierre, Danton, Marat, and other
kindred spirits, organized and operative throughout France, that
brought upon her all these woes. And though, when Robes-
pierre became the sole dictator, he deemed it policy to check the
most outrageous of these excesses, he still remained an infidel.
He did indeed propose to the Convention the recognition of
the deity, whom Uiey had previously disowned ; but this was all.
Christianity he did not recognize. He therefore remained an
infidel — and a heathen infidel too, decreeing that a day in each
decade, (for the very week was dianged into ten days,) should
be dedicated to some particular virtue, with hymns and proces-
sions to its honour. True, he instituted a festival in honour of
the supreme being ; which festival would have been taken for a
pagan one in a pagan country. " There was a general muster of
all Paris, divided into bands of young women and matrons, old
men and youths, with oaken boughs and drawn swords, and all
other emblems appertaining to their ages. They were preceded
by the representatives of the people, having their hands full of
ears of com, and spices, and fruits." When the ooremony of
burning the efiigies of atheism, ambition, egotism, and other evil
principles was completed, ''the young men brandished their
weapons, the old patted them on the head, the girls flun^ about
their flowers, and the matrons flourished aloft their children.*'
Well miffht he, two days after such a religious fete, bring for-
ward no matter what law, for all the influence which that would
have upon him. Admitted, sir, that he was a man of blood.
So much the worse for infidelity ; for he was an infidel too I
And this infidel guillotined his fifty fellow- citizens per day!
Such was the quantity of blood shed in the place of execution,
that it became necessary to make a conduit to carry it ofi*'.
Marat, once his colleague, usually calculated on two hundred
and sixty thousand heads, to satiate his thirst for blood.
Danton, the other of the sanguinary trio, was for great massa.
ores, and do7ie with it. **He murdered to glut his rage; JRobes-
pierre, to avenge his injured vanity, or to remove a rival whom
he envied; Marat, from the same instinctive love of blood
which induces a wolf to continue his ravage of the flock, long
after his hunger is appeased.** These three men, sir, were re-
presentatives of the moralf the enlightened^ the refined city of
Paris, and leaders of the dominant party of the nation — all
infidels, valuing the lives of their fellow men not a straw. Paris
was infidel ; France was infidel ; and their persecutions and
murders were both religious and political, levelling at once the
altar and tlie throne. All belief in future accoimtability was
removed ; all moral restraint was shaken ofi" ; infidelity reigned ;
f.nd here is the result. *Tis in vain to attempt to hide its
enormities ; to talk of petty municipalities, and foreign cmis-
bunes. The French nation are involved in those crimes ; ihcix
AUTHENTICITT OF THS BIBLF. 67
hands are dyed in the blood of their king, in the blood of their
priests, in the blood of their patriots, and in the blood of one
another. May the Lord grant, that the day may be far distant,
"vdien principles which lead to such results as these, shall gain
the ascendant here — ^principles which my opponent is industri-
ously labonzing to disseminate.
Origen Bacheleb.
TO ORIGEN BACHELEB.
LETTER YI.
August 27, 1831.
I pray you to bear in mind, that it is the authenticity of
the Bible as a record from heaven which I question, not the
general truth of many narratives therein Recorded. It contains,
doubtless, like all other ancient histories and remote traditions,
both troth and falsehood. I look upon the biblical writers as
ignorant men, who mixed up, as Livy and other ancient writers
have done, fable and history. Such obscure, ancient evidence
as this may sometimes furnish jdausible grounds for belief of
what is not, in itself, improbable. It may suffice to afford us a
xeasonable probability, that certain great changes happened ;
that certain remarkable men existed ; that this kingdom was
destroyed, and that empire established. Nay, some even of the
minor details may chance to be correct. The Romans may
have stolen the Sabine women while witnessing the celebration
of games in honour of the god Consus : the Benjamites may
have stolen the daughters of Shiloh, during the feast of the
Lord at Bethel : Mahomet may have had four wives, and
Solomon seven hundred : Idomeneus may have sacrificed his
•on, and Jeptha his daughter, in pursuance of a vow equally
foolish and cruel :* Joshua may have slain hundreds of thou-
sands of the Ganaanites, and Geesar of the Gauls : Moses and
Aaron may have been believed prophets by the Israelites, and
the Delpnic priests by the Romans; and in both cases the
hierophants may have gained places and wealth and honours by
the belief. There may have been — doubtless there were —
bloody wars, frightful massacres, treasons, burnings, savage laws,
and expensive ceremonies, both at Rome and Jerusalem ; for
these were in accordance with the barbarous spirit of olden
times : and then again, the dark picture may have been relieved
• Sanctioned, however, Loiticus, chap. xx\ii., ver. 28.
68 AUTHEKTICITY OF THE BIBLS.
by episodes of human affection, such as the friendship of David
and Jonathan, or of Damon and Pythias. All this may be ad-
mitted, not by any means as certain in its details, but as pro-
bable in its general outline. But what then? Because we
believe, on Livy*s authority, that Rome was governed by consuls,
arc we to credit his miracles also ? his fables of soothsayers and
marvellous signs in heaven ? of showers of mil'.c and blood ? of
oxen speaking ? or of a woman changing her sex ? And, in
like manner, because we may think it likely, on Moses* au-
thority, that Israel was nilcd by judges, are we therefore also to
believe, that God divided the Red Sea before his favourites?
that he caused the sun* to stand still to aid one tribe of bar-
barians in slaughtering another ? that he burned in a bush with-
out consuming it ? that he transformed Lot's wife into a pillar
of salt, and himself into a pillar of lire ? that he rained manna ?
that he caused Balaam's ass to speak, and so on ?
Historical evidence, even the most authentic, is scanty and
insufficient enough, to furnish proof of events even the most
reasonable, and occurrences the most natural and likely. There
is the difficulty of obtaining impartial information, even on the
spot and at the moment, and when no especial motive exists fair
misrepresentation ; there is the greater difficulty, if the spirit of
partizanship mingle, in the slightest degree, in the transaction ;
the still greater difficulty, if the historian be removed from the
scene of action ; and this difficulty still infinitely augmented, if
years or centuries have passed, between the deed and tht»
record. To this, in the case of ancient histories, written before
the invention of printing, must be added, first the scanty oppor-
tunity, as the work was never generally circulated, of its errors
being corrected ; secondly, the almost impossibility, either of
obtaining or transmitting written records, unaltered by the
carelessness, or the whim, or perhaps the dishonest intention, of
the scribe ; or perchance, mutilated or partially suppressed, by
the librarian.f
To talk, therefore, of ancient history positively proving any
particular occurrence whatever, however natural and probable
that occurrence may be, is to speak without reflection. To talk
of thereby proving miracles — that is, occiurences out of nature,
out of probability, foreign to our experience, discountenanced
• If Joshua had known any thing of astronomy he would have written it,
" the earth to stand still." The sun stands still at all times. And yei a
book exhibiting such palpable ignorance of science claims to be divine !
♦ William Penn, than whom to a brjje portion of the citizens of this coun-
try, higher authority cannot be quoted, in arguing that the Bible cnnmt bt
the rule of faith arid practice, says : " I would fain ask of them (those who
contend for the scriptures being tlic rule,) how they are assured that tbry
(the scriptures,) are not miserably abused by carelessness or design: sine*
we see, that using the utmost tlili^^pure, both translation, transcription, ai.<1
printing are subject to :mm''r(»u<? mistakes, and those somctimp* ^«''7
maerial, against which ihr scripturo iisclf can be no Icuce .' — I*t'im\< ikff^t
ff'orkf, London, 178i; vul. i., p. .3<)i,
AUTllCNTICITY OF THE BIBLE. U9
a puah absurdity to the eitceme. To imagine
y „, Iself HO eminenQy fallible, can prove infalli-
bJUqiilB to nobkle the plainest diclalDa of common sense. A»
WmUBtB REVEIJ.TCON CiS COME TO WIN THHOUOH HIS SENSEa
-u«i«. It cinnot be retordad, wilhout loaing iu infallibilily.
Iluumol be transinilted, even from a single generation, without
beuijiiu; nt onus a human record, nnd thurcrore a fallible
(ndciice. By Joseph ia hia dreuni,* the anRel's declaration
(Uulbeir, chip, i., ver. 20) " tliat which ia coaceired of thy
vif; li uf the Uol; Uho^t," may have b<^en felt to be tevBlation.
fi) lu, it can only, in lAe very nature of things, be human (eati.
Olfdji diilanC, uacertain, falliblB, human teaCimany : faitible,
S'lM ill wry naivra, however true the circumstance, hoverei
trulWDitky the dream may have been. Without denying, there-
l"!, tliat Uin angel of God entered Joseph's bedchambar, »a
iDij Bost poaitivoly deny, that men now haTe — nay con pDaeibly
luio—even tho most distant approach to infallible evidence of
Uiii, ihioagh any wiilten or printed record ; or through any
(ilkr medium, esoepl a siinilar, personal revelation. Such an
ubUible revelation caunot be imparted (and preserve its iiifalU-
bililyj from one man to bis brother ; far, far less to his distant
PMlEtitj, Supposing its reality, it ia a revelation confloed to
mi bieast and to one lifetime, lis infallibility is tolally destroyed
^ Ilie very first remove, and its probability easenlially weakened,
I ■t"' <n iacreasing ratio, too) by every aucceedini; one.
^KM llnii speaking of the foliibilily of ihe Bible revelation, I
~'~' a antiq^uarian subtleties; I collate no laboured Malo-
rcbes, I inquira not wliat right the council of Nicet
K.ilf Laodic«a) had to deeido, by its canons the religion of
f VMld ; I ask iiot by what authority its reverend mem-
B-ldmitted some books as canonical, and rejected others
||)>l)crypluU 1 I agitate not the question, whether any of the
RgMpels were ascribed to the aathors whose names they bear.
In liie days of Irenieus ; I refmiii from all eipresaion of doubt
''le Terauity or saui^-]: of the Christian Others ; I meddle
I
I
not nitti the inquiry how unlettered tisliermeii, Epeakitlg Svriiq
should have Icamcd to write gospels in Greek, nor hov HoM
could record Ills oim death in the FenLateuch. I leave to aOia
moie deeply read in controTeniial loie, the taak of digginf; i
thesa learned arguroenla. I Bpeak as a plain man lo plin mei
of such Ihingg na all can eiamiiiB and judge, without the aid
Lardner's folios oi Uoisley'a ciitidsma. Enough for me, ai
enough flurely for any reasonable inquirer, that the Bible Ii ^^
record written hji men, copied by men, translated by men, piinltt
by men, traosouttcd bj men, through tens or hundreds of gou
I peruse it much as I would any other ancient, party hiitanf
When I read the history of Jeeug for inalance, I can at littui
beUcfc its tnirades as those recorded by Livy. But the ~"' —
of Jgsos' life and character (making allowimce for the i
ceptiona or misrepresentations of hia biograpbersj I am d_, ._
to believe. Jesus' history, apart from the marrels with whick
igaorance has diafigured it, is pretty much the history of "
democratic reformers. He pleaded the poor man's cause, i
was called the friend of pubUcaus and sinners; be spoke iiai
bypociltical forms and idle ceremonies, and was denounced a.
Sabbath breaker and one who set at nought the law; he eipow
the aelfisbneaa of the rich and the powerful, and IhuE incum
tlieir hatred; he attacked the priesthood of the day, and bylM
machinatioiia he loht his life.
This ia a picture loo true to nature, and too sadly Tended tj
the analogy of all history, to be refused credit, merely bsntt"
its ouClinee are awkwardly filled up. Besides, there is, nan
up with the mystery tbat bedouds Jesus' biography, too mc
of gentle, tolerant, high-minded principle, and loo ranch of
liberality and a benetotence beyond the character of the bigote
age in which he lived, lo warrant the supposition that it wwil
the biographers' invention. Ignorant men invent morrtls nl
myateriea, and imagine adventures and intrigues, and pnil
heroes and tyrants. But they seidom invent tolerant deouirat^
precepts, or imagine unpretendinif deeds of mercy, or point pBlk
reformem. The inference ia. that the picture drawn in ItM
gospels hod its original ; and that that original was ■ win Iw
amiable man; too wise and loo amiable '" ''" --.Jft— i-mI if
npprecialed by those who undertjiott to writ
Aamefiit Ming. / ni»fUain Ihal Uie Sort vf GaS Med. Wdtt im
uhailf crtdihU, bwauie it u monttrQuilg ^a%rd. ' — ------ -*-- -•^^
hatiHtheaa buritd hi riM again ,- and thai I lake
etWH il if manifallg impoinbte.—I}e Sptclaeiilit. C. S3.
■ WBlHFe, iKildn. what I enoiider BufflciEDt Ii
vxiilen« of the Jentsh philosopher. TboUui. in
KH^pUml luthorily it o)illgi>d to rmpgcl the truth," «
ADTHENTICIIV OF THE Siaj^. 71
ivbbiiuugS I am, lliat if Jesus could now retutu upon partli,
il wouU vex liim not a, little to Bee how hia wuids and doings
have been warjicd and mystified, and to find that the record of
thai life whitb he appeara to liare eacrificed in attacking one
■uperatiliaa, had been made the comer-stone on which to erect
Yet wilhal, I do cot set myself up as an apologist for all that
ire may faiily euppoae Jesus to haro said and done. Perfection
is not the altrihnla of humanity j and the aage of Nazareth had
donbtleBa hia faults and failings, like othor men. I only say
UlU I aai so much of enlightened benevolence oven in the
gub]«d transcript of hia sayinga and doings as contained in hia
biography, that I cannot but rank him Ba one of the beneiaotors
of bis apeciea and reformers of his limes, and that I cannot but
teflBi that he found no belter biographers than Matthew and hia
[ollow cvangelista. *
Vour deiaico ot the morality of the Pentateuch, I leave with
our readcia. Your explanation of cuntradicliona by auppoaing
oirelesB scribes, is very piobably correct, and is proof positive
Ih&t tlie Bible is not an infallible record. Vour opinion regard-
inj Ejiakiel ia a matter of taste, in which I differ ftom you.
Voor i^ument adduced in proof that I and all Hicksite quakeia
"e atheists, has already several times been replied to. Youi
ijneBliciis are but samples of a thousand regaiding the world and
ils origin wliieh it is very easy and very useless to ask, and quite
impossible 10 answer. When I pretend to all knowledge, it will
t« lime enough to put them to me.
It ia some time sines 1 havo chanced upon such a flagnml, but
/ will auppoao unintentional cunfoimdiog of dates and oventa as
is cvntained ia the conoluslon of your last leilcr. I muEt needs
dissect it fur the benefit of our readers.
Fiist, you have it long list of grievancea and outrages, viz. :
1. Transfer of ecclesiastical bcnoficoa to the municipalilies.
3. Declaration cf independence of the See of Rome.
3. Abjuration of tlic miserable Gobet.
t. Old. story of the Goddess of Keoson.
5. Decrees ot death being an eternal aluop; shutting up of
churches; &c.
6. Drownings at Nantes, &c.
AU these you adduce as triumphant refutation of my formerly
(ipressed opinion, that " there never was a period when the
power of truth and of justice shone more conspicuously than in
liejirti moHtha of the revolution."t
n»i, bad auBicred dnth, by IhE' Hiitonce ot the procuralor Fontiui PiUle."
lelteri (o Wittiam Shorl ofihe 131* April and «* Miguil,
Db these TBry vkw^i been fivca by iu in the Free Epquiter,
hibUvuiou of hiH Miiaoiro, we iDl|[bt well Uvn been im^
as lltUrlitd ynu ia<v HI, in fiuoliog from me, la amU.
f
/2 AUTHENTICITY OF THE HIULB.
Now, sir, you knon-, or ought to knoir, tliat Uie Frendt
ReTolution comoieDced in 1789 ; you know, oi ought to Inxnik
that 110 excesses whatever ware cummitled for tvm whole ynx^
thcrouller ; you know, oi ought to know, thut a more daring, B
more honeBl, and a more moderate public body, has rarsty II
ever (even on the admission of its enemira) been cbarged iriA.'
the desIinieB of a nation, tlum the National Aaatmbl}/ of 17SS*
from its lery first sitting ia June, 17S9, to i<a Tolimtnry djnolv-.
tion in April, 1791, You youraelf must have admired— or, K
yoa bare not, every £riend of freedom who ever penned III
Ktiiriug story has — ttie glorious spirit that dictated the ftmat
Tennia Court oath ;f the admirabJe and digoitied daring of Hi
celebrated 23iii of June 4 the enthusiastic disinlereslednM I
the memorable 4th of August ;} and so through a long list ofi
laws, and noble sacrifices to Ubeity, until the great federaUon
the 14lii of July, 1790 ; when the king and people met, ■
father and his family on the Champ de Mars : and when
amiable and imbecile Louis took that oath, n-hiuh, had he k^
iFhat years of slaughter, and then of slavery, might hare ' ~
spared to hia ill-liitf it people !
You know, sir, or ought (o know, that these two ,
exhibited one Hceae of allemale baugbtiness and weaknesa <■
the p,irt of the French court and ila monarch, jusl aa Lotit
happened to be governed by his own better judgment, or byAl
advice of his false Fourtiers, or of the intriguing and unlbiliiialf
Hoiie Antoinette, and one scene of mingled firmneas and if
bearance on the part of tho Aasembly ; that the
almost with rapture, the lease appearanco of reluniing modMUla
in Louis.ll and that it woa Dot till they had been cheated M
outraged, again and again, by a corrupt and hypocritical cnB'
that they learned to distrust, and to act with severity. 1*
know, or ought to know, that of the a'- '— '-^
noticed, the Heofrst only have any thing
of the Assembly or with the events of It
alone I have ever thought of approving.
The Asaembly did (December 2, 1769,) put the nation il
. 37. TlKiulh "IbU Ibej n-oold never tepomte mlil
p. 33, 39. Tlin da; irhea [he Auembl; dcolu^ " it i
t MigBtl. p. M
piiinilit&ffl, ]Danop<
e independent of tUe Seu
o( Rome : wilh nil the rest they had as tittle to do as you oi 1
hsTH had. 1 npprova bnth these measures. The clergy, aa
Migael well eipressea il, "were the depositories only of the
■beneflces of which they were deprived." And to leave the
vhole ecclesiastical Dstablisliment of regenerated France under
itie control of ita ambitious and cuuning Roman pontiff, would
have been tittle less than on act of niadness. Both these
measures were purely political.f It is not very marvellous,
however, that Matiry, on the part of the clergy, and Cazalis, oa
dial of the nobility, should denounce such propositions as robbery
ud persecution, and tlial the modern prieathood should echo the
dennnciation.
As to the opinion of that prince of novelists, lli.it most seduciDg
and most toiy of modem writers, Walter Scott, it is perfectly iu
Xa\Bas of fmnn. If
of Bonu, he
iiUhaprlct to the number of dcpartmfinte. the coaraiinit} of the eocleaiaBtiDa]
*lUl Ihc civil hnuitdories. the namin^tion of biihups bv the elccton ifho
Ghoptvn. vii ihe FtplaciD^ of i^BTiona hy ciirs-re^— such wna thifl pUn. A'tj
Kt ^f it made any encnjarhitient f>n IhniUigmaa or worship "f thf; chtrch-
ilOBf lime the bithoin and othi!r cedi'suisdcs ne.-e nominnl.!d lij liie
pwple: ud as to Ihedioccean limita, it was an opcriition purely n.itlipiial,
W Ihe clergy mm moreaner nmfTouSs protiilcJ Jor: noil if the htirh
di^lurice i-BW thrif rirenuM diminlehed. iho rarM.wlio [otmtil Ibc mint
74 AUTIIKKTICITT OF TQE BIHLK.
nccordanco wifli Iiis conduct Bt a late anli-refnrm
Itoxburgb, Scollund, when, though in inisersbla UmMi,
Tcnerable defender oi' the things and powDfi" "' ' ""- "'""
and detlaredf "that if he were to Idag hia 111
Ml attendance at that meeting, he would willingly ^eld m
breath in opposition to the measure now before parlUnMiit."
he sure, the infamous system of boroughmongering wUeh
meoEare (the famoiis Defonn Bill,) aitacks, has hitherto (UM
British seuHte with the paid crcuturra of an unprincipled ~'
tooracy; but rotten boroughs, Sir Walter IhinltH, as wd
eccleBiaslLcal benefices, are properly that has been boiiri*
paid for ; and he is willing to aocrifice hia Ufa to mainodl
one, and hia reputation to vindicate the truth of Ih^ tt
Within hia own splendid domain let the author of Waw
eserl his fairy prerogative I No rebel will there OM op
question hia auUiorily, nor any Terolution snpprvena to diitl
the gorgeous dreams that arise at hia bidding ( but let i
abstaia from sn attempt to perpetuate the magnificent follie)
hasspent a lifctimo in dc£i:ribing; let him not tnmsmule (^
admiration of the novelist into pity or reprobHtion of the mi
nor force us to remember, that he to whose Promethean fimcj
ere indebted for the pleasant wiling away of many an idle
mnjt yet be identified with the politician who opposed re
and the hiatorian who abused reformers.
Tlie 2nd, aid, 4th, and filh, in your list of oompliuiilii I
I repeat it, the acta of Ihc Comrmme of Fans, composed of a I
mad fanatics and foreign traitors, who, for some weeki, M
awad the eoncfntien of 1793, and even fbund occaiionil ioilW
of Iheir lyrannical follies ihrou^oul the provinces. Tot S
duration of thoir authority, deel roved by Robes^en^
December, 1793, is proof sufficient haw Utlte the natiiHl'
disposed to endure their extravagances.' And evenlbit'
authority they owed to i/ie enmtisa of IHertg. !□ a
every tbing depends upon a first refusal and ft flm
On their heads who hangbtily refused tho mild and
reform proposed in 1TS9, and thus roused the pMn
oppressed and indignant people, and who, for mora _.. ^
whole years, chafed that people's patience, basely abusB^''
easy temper, and thus stirred up the sleeping eIetM~
violence and anarchy, still adding fuel to the Same, by i
ing over all France their own paid creatures, who, tamm
republican cloak, were rewarded aocordiug to the deep
the atrocities they might succeed in instigating, ^ "
, Mat ot n
AUTHESTICITY OF THE BIBLE.
75
Uytiis al the door •>{ the principlea tbey traitoiDiul; outraged —
«ii llieir heads be viiiled the Bbmae of those deeds tlmt are felaet;
chuged to iafidelit; I
As to the 6th count in your iadLctment, rogording " le-
pnhlican baptism " and " republican muirlage," " what could be
ilionger proof," aa LafiiyGlte remaihcd to me, in a caavetaalion
to which 1 have already alladed, " what conld he stronger proof
llutt it was tlio salaried enemies of reform, not its hot-headed
biends, who insligaled tlicse inhuman crimes, thin that the
Ume repufctosin was tjiua carefully and officiously coupled
vilh whalover was most revolting to tho conunou leellngs of
muiidnd t"
I have already exceeded tLe limits 1 had prescri
MJt and must thereibre await your reply.
RoBBHT Dale Owen.
b
TO HOBEBT DALE OWEN.
New-Tork, Septamber 3,
3«,
I am by no means disposed to slirink ft-om the defence of
llieltibieaa " a record (i-om heaven." Indeed, if it is not such a
Kxord, it is not anlhentic ; for it claims to he so. I shall not
itmcfore admit, that it is liable cveii to the mistakes incident to
Qvnmon autheatie history, much leas to those of mere tradilion.
liIuiU not admit, that it contains a roiituie of truth and felse-
Wj, fable and hlBtory, like the works of anoiont heathen
nilerB, and that its miracles have nu belter proof than theirs,
'uo fully prepared to show (he contrary. I am prepared to
■iow, that its claims to a divine original are folly sustainad.
Bat were 1 not thus prepared, I conld defend it on oUicr grounds,
M that the advocates of the Bible are bound to do, is, to show
Ibtl there is raHoaal eoidenee for belircmg it. I know of no
obligation derolving on ua, to furnish stronger proof of (his book,
tian is necessary to prove any thing else. There is what men
admit to be proof of past evenla, by which they discrimlnata
between history and fable. Thero is what they deetn to be
■aSlcieiit evidence of things, to entitle them to credit. This
connsls, not In the nature of the things themaeivee, but in the
natuxe of the evidences which attest them; as their rejection
of some narrations in history, probable enough in theDiselres
considered, but nnaustaioed by the proper evidence, plainly
•hows. Nor do they reject thu accounts of the prodigies and
JBtractea contained in (he ancient heathen writings, because tliey
A
I
ai'esiicU HGco^iiits, bui Ijecsiisc Ilioy li.ive not fml.ble eridpi^
to susUun Ihem — Etndflime whicli ihej consider proof of el_
Ibings. Why do men believe Ihat b. greM cuii^ueror Lrsd 1
the name of Alexander, snmBmed the GrtBl? Kot becuMB
thing ii piobible ia ilaelf, but because there ia rational
for baiiering it. It is very easy Iq lest Ihia, Jiist writi
an imnginaiy hero, couluiiiiug no iniiinsic impiobabililka «l
and Bee who will believe that such a character ever existed.
above all, write it book like the Jjible, tilled nitb dEM
wonderB, and niiiBCles, together with oaTnes, dates, ana «i
tries, and see if it nill then be received. Thtu -we see, ■
there ia vhat men consider proof of pnst events, by whiA '
are induced to receive some things, and reject othtM. '~'
not absurdly require mioh proof as in the natura at Ihlig
Dot exist. They have no doubt that Alexander the Gmt
although they did not see him, and have nothing but _ —
testimony to that eS'ecl. Neither do they consider the
bility of his exieleiice at all weakened,,on account of iU
happened so long ago, or on ani/ other account. Nor hava
any belief in the healhcn prodigies, not hon-ever because
ore merely rBCorded, or because they are sa
ao long ago, (for they would not believe lii'iiu/, verial bi
testimony to this effect,) but because Ihey do not consid
evidences themselves veracious. These are the rules whidt
^od sense of mankind has taught Ihem Id apply in Ihe :
lion of their beliaf in relation to tnuUlion ancf history,
irere they to depart from these rules, and adopt the obsui
of scepticism, requiring a kind of proof to command tbeir.
vhich nothing of this nature can hnvo, they would at
all history, all evidence, aud might as well shut np.
of ancieiil lore and their courts of justice "" — ^
down in the limited sphere of their own p
To carry out the rule, they should read no pnaaii',
even the daily papers, nor hear oral commu
They should believe nothing at all, either ■
who are they that write or utter declarations, but meii7
bow do they kuow but thev mistake, seeing it ia so diffiool
them la obtain " impartiiJ infunnntion even od the spot, K
the moment, and when no especial motive existii fbi miarepicai
lion ?" How do they know but they are swayed by ■ qiiilfl
" pnrlizanship t" Nay, a greater difficulty still. Percbanca f
narrator was far "removed from the scene of a
who would think of beOering any thing, unless the inS,tU
who relates it saw it himself? For example, one mas I
another that Napoleon died an exile on the rock of 8l. Hdl
Did the narrator see him die there r No. Well, ihen, t. -_
" reiT dilScult" to believe this story. But Loir " infinlmf 1
the difficulty (laginentcd, if years and centuries hire [ — '
between the deed and the record !" Who will believe U
yearB and centuries hence ! Who would be so credulotu M
AUTHENTICITY O
77
Mr thing which "record" aaya took place yem sad
hi(|i>1 but the mure etipecinUy, thomandi of yeard a^o,
Reient hifltory," aaya Aleiftnder, and (he Caaars, and
Jhnagiiuuy buings, Sourished > Fuf you muaC know,
Me tmcient histories were written beloia Ihe InTeiilion
bin consequence uf which they were never generally
nnd therefore had but a scanty opportunity of having
H corrected." Add to Ibis "tbeainiosL impossibihty,
■laining or traosmittlng writteu records, unaltered by
boess, or the whim, or perhaps the dishonest inten-
Ktcribe, or perchBiic« nnttilated or suppressed by the
¥ Who, under all thtsa circumatances, would ever
K^nliBg ancient history as any thing but a very
Kp novel, and present hislory, and all teslimony, as
Hbt qoestionable ? This, sir, is scepliciam carried out.
Bn see, lbn.t lbs rule which eceptics adopt to dis-
Bnbte, would overthrow all history and aU testimony.
fltlUTe nothing therefore to fear for the Bible, wi:ie
fit on the evidences of common history j for, if they
blhrow (he former, till Ihey shake the confidence of
m the latter, it will be eome lime before Ibcy succeed.
^ tCl time shall have grown so grey, that unborn
shall doubt the existence of Washington and
1
I
t They would do well, Iben
,for
What
J possess their s
Are
Ine a thing, because
e even (o suspend Judgment in such a cose } No,
VwisG we should believe nothing at all, how well
led. Thus we see, that a thing may be entitled lo
ugh we may not be certain of its tratb. Well,
B we have not "infallible oTidance" or a "personal
of the truth of the Bible. The question of ita
which is (he very question under consideration,
on this circumstance at all. The inquiry is, not
tfty, but the probability, of Ibo evidtnce of the Biblo.
RKa IS not, Bote atrong aie its evidences 1 but, Ha> it
f It is not, wbclber wa should beUeve it ttrongly or
It 'Whether we should beliete it. And surely, it would
I^Tule lo adopt, to ditbelieve a thing because it might
'otla evidences in lis favour, and thus disbelieve
— refuse to scamper out of a house when it
xd as falling, merely because we might not
e the case. I should deem it more rational to
;■ btlief, than an improbable imbelie/. Should a
78 AUTHENTICITY OF THE BIJILB.
he not poBitiiel; to believe 7 But then, in a. cose mToIving
etamal interests, sceptics lell lu ibey wont somelhiiig man)
probabililiea. Wh;.— If the Bible should not piove '
scepticism hna no hell fur them Sot having believed il ? ^
ihen is the danger? But huw much do tbej beltci the ci
being sceptics 7 Ate there any thing more than probabiltl .
ihe case of scepticianif Nay, if the Bible is ptobaWj I
(which is Ihe question we ace now considering,) the p
oiliLies are againtt scepticism. And if Ecepticiam siiould n
tnie, the Bible Am a hell for aceptica. So thai [here it •
ful risk in embracing scepticism, and none at all in believing
Bible. Judge then, whether 'tis the more ' '
the Bible, allowing it to be only probable, oi ._ ^^
believe in infidelity at a tiemendaua risk, against prababl^
iir to believe in the Bible without risk, in accardance \
probability.
Bill, as I have already said, I rest not the tutijeel b
Bible has cnofe than probable, more than common
evidence. 1 am prepared to prove, if any thing can 1 . ,
by testimony, that the miraclea of the Bible are facta, and I
ilB propbecies were written before they were fulUledj i
canaequentlv, that it is not only authentic, bat divine. I
prepared lo show, that it is morally ctrlam, yea, more, thM I
abtolulelf/ certain, as a matter of our own observation, tiaiB
daily fullilmcnt of its prophecies before uur eyes — so eeili
Ihat not onlv the tcoptii^ wbo lias na lisk in lun b; embm
it, but the Jew, the Mahometan, the I'agan, threatened m I
are with hells of their own, if recreant to their own fiiilh,
with the greateal safety imaginable, embracQ ' " ■' " "
God, in bis intlnite mercy, has given us a h
cvidtnco of this book, than is necessary
justice, by affording ua grounds barely suffii
belief. He has so overwhelmed us with proof
il is necessary foe the sceptic absolutely
stop Mb ears, and dght hiaway down to min.
And those who are unbelievers under such
deed deserve double damnation. Far ni
be in the day of Judgment for Sodom an
them.
There were several nates and remarks in ihe last letto^ i
which require a passing; notice, before 1 proceed to the l
□f the French revolution. That respecting Ihe sacrifiM
daughter by Jephlfaa comes first in order. Ni:
milted that after having made his tow, he w«
tion V> fulfil it. this would not be admitting thai
makini) tlie ddio iUelf. No passage of sutiplure
elsewhere directs any such vow to be made. 1 . _
thai ne vow ihat il made should be broken, ll^fl
lullest manner, ahow Ihe sncred nature of a vow, mil, __
the strongest possible baniei against making piucipiS
r
UTTBKSTICnT or TSI B
«0Hng Uien M no ek^Kc to Ktntf. B^it^wtitti^ mij
"two inM&ncM m Ike -miait Mmarj ^ As Jn^ v^n ^bh
life vu uciifictd ia Hat waj, vit, thtf at Ac bm i< JwphAa'j
daugliter. uid IkU in Ike obb if Mb Ac BntiK; aad )■
DL-i(ber of thcK euec dU Ac r- r ilarf Mtin rh iiii "mrf
Aa rrault thAt followed. His mmI; aMs Mt bck m if Ac
Jewi nndeiBtood Lentica^ ^V- xxnL, ■«. SB, ■■ iMeBinif
to preacribe bmoui lamfiea. Sir A* / w ■■dci^nl i^ W
■Djmeuu. As to Ac ttanA n^ectiic Ac w^ maailafta,
this ia too petty mn otQecAa fa ■ JkK tatii mefbc to trgt.
No Bceptint icnErr 4a«U Imtni to Bii pakiT tiifla.
Vby, aic, with aU onr kunMge af ^Mombt, ire taft of tlie
5un'a ruing and jcClMf , Ac, aa naAlv aa JU Maaea aad Joalnia.
And tuul Ihej louniB cm an sadb aboot aatraacaj, they would
liave sKpresaed thenuelTea jaM aa Atj did, •■ all thoae poiiua.
tPt should Bay the nm nood tSSl, if Aa eaiA wieie to itop ia
bci caie«r. eveii is Iliii day of adraai^ — aad a^ rifU too. I
apprehend my opponent ia am a Tny Aaiaagb a^naoB^ at h>
would nift say it "Btands atOl at aM ti^aa."-— Hia aaaeitinn. tbU
" ihe whole Eupentrnctnra i€ CkiiadasiCy nali on a dnom,"
ibda-i him to be aa little of a thaotnpaa, a* (he other one jsat
noticed ihowi him lo be an lateinBmtr. Joaeph, to be aore,
tad a dream ; but ili>ea it Aetctbve Mknr, tint no otie beaidea
hod any thing el-w ? How ma it with Haiy F How was it with
(he wise men of (he east t How wiih the shepheTdg ! How it
the baplimi. tranafignnitioa. cmci&doD. renurection, and ascen-
lion of Ibe Saviour ^ ChristianitT reat on a dream indeed I Abuut
u correct as the rest of hit repreKntatiotUi. — Ilia off-hand blow
at the Nicene Cmincil 1 will pany. by oiHertiug. Uial the way
m which they decided avtoe books lo be canoDicaJ, and some
tpurioua, was jiiHt as teery ratjonai man decidea between truth
and fslHehood, vii., by an eiaminBtiaii of eridences, and not,
like the sceptic by Jambling ali togelfaer, and rejecting ihem en
moHf, without eiamiiiition. 1 luspecl that my opponent will
nul be lo aceptical aa lo doubt that a NIcene Council was held,
notwithstandujg the animponul tinceitointy relative to the
dale when. &c., eapecially if he keeps in mind what I observed
in my last coDcuniiiig Philo and Josepbiu. And, during the
coBise of ihia discussion, I aball (ell him who wrote the " four
gospell," BO that (here will be no need of his "agilating that
ruealion." — The "Tcracily and sanity of the Chrislian fathers"
will myaetf Tenture to endorse for. I conceive Terlullian meant
UDthing but what I should mi*solf be ready to say, viz., that,
is a religion ernanstini; from infinite wisdom, we shorl'sighted
eraaturea are (o expect to lind some thinfcs which to tu perehsnce
qipear ahameful, absurd, and impossible; and thercrire tliat,
wore the Bible to conlain nothing but what is consonant with
oiar Tiews, wo should have reason lo believe it lo he of hurann
iaTeDtun. and fa leia ootitled to credit than il is now. — lie.
(pMtiiiS tha ability of the unletteied Giueroiaa to vrile in other
r
I
AUTHENTICITY OT THB BIBL-f.
tongues than llieir own, why not so, as well aa to apeak in tbtN
tongues 1 Mimclea remove mountainB. It would be Bomawlnl
ditlicult, however, for a man to writs after he waa daattj mi
hence we are not to beiieve that " Mosea wioIp an acconnt of
his own death." I hope frienil Owen will not forget to tell ■
who says he did; for I should not believe luci a (latemsut
creduloua as 1 am. Yet, aa he concludeB not to speak of tbnp
of whicli men cannot judge without reaort to boolcE, 'tis donblr
ful whether we get much of an answer. How unfortunats it il
that books happen to he written by men 1 Wonder why tdmt
Oven writes hooka. Better wail liil some of the wilditf
angiU which his education scheme is to produce, shall hare Mt
produced, and prepared for the work. One thing, by tbe WM
I can scarcely express my admiration of his IranaceDdaidf
excellent rule for detecting errors in books. It will gave til ut
labour of searching into evidence, and woidd be a foM
expeditious made of despatching cases in courts of jnMiHt
Mark now. It is thia^ Believe just as mnch or just aa uttlaK
you please, wilhont regard to evidence. This is what I ahMil
call settling questions by steam j and then (a think how il-
lallible a test of truth it establishes by which all would, ^
courie, arrive at the same results. — My explanation of the codIHi-
oictionG in the Bible, noticed in my lost letter, I am witlinftli
risk ; and I still say, that Ihey do not render the Bible iOiK
fallible, WilUam Penn to the contrary nolwilhalanding.— lljr
qneetiona touching the world and its origin, are indeed iB'
po^ible for alheisla to answer, involving, as those questioni i»,
theii acfaeme in a la,bynnth of absurdities ; and this oogU K
"" make them
I have but little more to add to what I have already said at
the subject of the French revolution. In applying one ■enUnn
of my opponent's to the whole of that revolnlioa, which ha
applied merely to ita commencement, I was not fiterii% coosA
Still, I consider I was virltutUy so, inasmuch as be made olhai
statements of a ftifpi^Hr character, which he appUed to tlvt
revolution without qualiRcalion. Speaking of that erenl, ht
says, " Never was a more nobJe or more unfortunate sDugglt U
put down tyranny," &c. And he calls Lafayette the fi&aU
It. There is no distincdon made here as to its different pai«di)
and I should certainly consider these passages equivalent ta
calling it " a period conapieuoua for tnith and justice." Wft
regard lo my confounding of dates, &c., I would obaerre, thltr
have done no such thing. I have spoken of the French Mtdniv
lion, wllhout regard to particular dates, I have spoken of it si
Bu iuHdel concern throughout, which it was, I do not is> iiT W^^
llie proposition, that the first months IhereoC were months 4
justice. It was then that the church of France was robb«4|
MtTObfau himtelf being judge. Kay, even Mignet thomt lU
whatever he may aiairt to the contrary. He shows that A
pcbpcriy of that church hail bevn " consectated lo (he olMq;
ATITHEHTICITY OF TUB JIIBLE. ^1
Dot to tlio jK>Mnim«i><, " by tho piety of the kinffi and Iho fahh~
faL" Well might ui iafidel Mirabeau pronduacti such confisi-a-
lion robbery. It n-ag more ; it waa sacnlege. It wm then, too,
thai the clei^ were compelled to (iolale (heir consciences by i
violatioii of th^ir oallia, ot forfeit tlieir means of subsiiileiice. 1
dent that tlie AsBenibly of (hat period were an honest nnd a
modente pablio body ; for Ihey imrapled on their Jtins, unii
■tuunefully abused him, in addition to the gacriU-gioiis rubb<:iy.
Ac., aboTe noticed. I deny that ihe king and people met like
fadier and cbildien in the Champ de Mara. At iLaC very
mamenl. he waa yirtually neither more nor leas than iheir
piiaoDcr. I deny dint he broke his oath, tliat he manifeBlcd a
Itanglity spirit, or that hia queen wsa an intrifuer. Snch
tlindera befit only the venomoua tonguea of their inflJel
murderers. With regard to the -tToraliip of tha goddess of
leason, and the doctrine uf annihUation, I say again, and I am
conBtmed by alt hislory relating to the subject, that ihey were
not merely ParuiDn. but Hotimtal concerns — the blasphemous
Kene in the conicntion being but (he opening of the impii:UR
dnima. The werahip of (he proGlituIe goddess obtained iiir a
time thronghoHt the nation,* and (he rooKo, "Dea(h ia an
eternal sleep." was placed over the entranees to their grate-
yaids! The work of a mere Parisian municipality indeed!
But suppose it was bo. What is gamed to infidclityF Paris
m the Terr head quarters of ihat— and (he htail qiiariera, too,
of anarchy and bloodshed — the city, as I remarked in tny losl,
which selected for i(s tepresen(aii»es the Ihree infidel hell-
hounds, Robespierre, Danton, and Marat. Admitted, (hen, for
ujument's sake, Ihat the municipality of Faria n-ere the cause
of all these atrocities. What were the members of that munici-
pslity, and what were their constituents, but iuBdels } Nor
dull I admit, contrary (o ail eiridence, (hat these atrocities were
initiated by foreign emissariss. No, str; they were ttie spon-
nueons effusions of infidel beneyolence, liberality, Irtierly, and
ajsiUty ! The christening of their murders and abominations
vilh the names of rcpublicaa marriagti and bapiisra; were
endenlly but sneers at the Chtiitian institulions of marriagB and
haptiim. The idea that Wallet- Scott is not a correct historian,
beouise he can write novels, and has certain poHtical opiniim?.
istbont as logical as iuiidel ideas in general, and requires ]. >
idditioDBl notice here.
It will be reoDlleded, that I introduced the subject of iV.c
French revolution as one evidence of the necessity of revelaliuii,
nnd IS proof ot the pernicious influence of infidelity. And, sir,
It ii such evidence and such proof. Were I disposed to invent a
talc u H conflmiation of a. Iheury, I am conscious that I could
* Am Ao tit« TamurtD}^ goddrH of liberty, T know not the putlrultri- 1
f^l
*UTliEKTICITY
nut proilucfl one su mui-h in Ihe piii3)nge, se is this e
hislory U) Ihal fur v.hkh 1 haye addnced il. The mini .
iui {iiTUBBJ, Keats as if amLking ]r;iia a frighlful dresm.
thing liiit f.he seal of hislnr; ein^UmiH'd upon il, could ererm
us regard il otbeiwiBe ihan aa an idlu tale, a Ggment of 4
imBginaUon. Human nalnro aeems for a time lo have hum ]
chnuged into infernal, and men lo have delighltd in lotmcDIiiii
one anolher for lormrrit'a sake. There was something so ia-
eipressibly horrible abaul ihe SepteinbEr maasHcre, the procent- I
iD({B at Lfona, Nantes, and other places; itEty, thioughoiit altJ
Fiance, during the whole lung reign of terror; something If
rtvoUing and mppalling in Iho aang_froid «ith which the guilk'
n'ua plied, and human life sarrihced, aad the God of b
driied, that il is almost diHicult to believe, that detite iooi
were nol for a time at tbe head of affairs in that ill-fated o
try. The French r<;vniatioD, sir, will stand a beacon lo iH
future ages, lo warn mankind to beware of war with heaTes—
and with heaven's sacred book. Nor will they be in vmfri
basie to turn away their eyes from a memenlo of so fearful is
pari. Slow, alow will they be, again lo embrace prin«i)ilM
which hare once led to such results. Une such expeiimecl oat-
weigha a thousand argomenta.
To prove the necessity of revelation, I have likewise adduetd
the caso of ancient and modem heathen nations, and abom,
that Ihc piost enlightened of them wem and are ■unkeS il lb>
lowest deplhs of moral degradation, polluted with the
abominations, and crimsoned with the bloodiest ritra ; am
wisest philosophers have confessed and deplored their n
darkness, and have disagreed on Ihe most obviuus and ii
truths ; that what little glimmerings of light they Aunt pi
were reflected from the sun of palriarchal, or Moaaical, o
lian revetalion ; ihnl ihey could not bring even this In
the mass of mniikind, unbacked as il has always been by Aril
authority ; that Ibis consideration has always mduced UKII tl
pretend lo such authority in special and importaut cases, thBnIl|f~^
showing in tbe clearest manner the necessity of re
these philosophcTs have inculcated demoralizing si. . . , ,
led immoral Hies; and that, as those Dations which hare langbeafl
isolated from the great body of mankind, have no know' '
Gnd, there is reason to believe, that, had there nevei
revelation given in any ago, there would at this time be i
knowledge on the face of the earth : from which I have
that il is reasonable to conclude a revelation Las been given, ii
asmuch as it is not aupposable, that God would make a warld j
rational beings, and IcaTe them entirely destitnte of an; la
ledge of himaelH I have shown that Christianity bag a '"
influence whereter it goes, overthrowing the alMiminatioD
heathen, and ciTilizIng and enlightening them, thereby ci
BD mankind immense temporal benefits, (lo say noinu
,) which, according to the admUsion of Bou
iJUDTHESTlClTV OF THE BIBLE. 83
^__, . .iletotBtet. I lare like«iie broaghl
into view the monl phenodunaa, that the Jevi who had the
Seiiptum. inferior Ki Ihej were to die Gie^i uid Romans in
poinl of sdence and refinement, ««re iidnnltij their lupeiiois
ui moral «iid religious ImoirieAge. I hue produced a host of
intidel writers who coticede, (hat ChiiMuBilT lui a goodly iii-
fluenee. The resall of sli whidi i>, tint, if a; lerelalion has
been made (o mankind, it ii fnanmaUe the Bible con-
Uina it. It will not, I su^eet be jaetended bj mjr opfBueat,
(hat anj other religion can comfete iritli that book on this
pniDt. Asuredt]r Paganixni omaM; and aa to Habamelanisin,
a ihat is true, the Bible is ; for (hat lecognisea the Bible. In-
deed, it is genenlly odmiOed bj inUcts, ^it Christianity has the
grvatest apparent ciaini to a diiine dti^iBal of my religiaiis system
Khatever. Deists generally, and Hert>ert in particnlar, adtnlt,
that '' Cbiinianily has manifeally Ae adraUage of all other
pri'lenilers to reveUtioo, as in lufwl et tbe intiinsic excellency
uf the natter, so likewise in leipect at the leaaana that may be
^aded Ibr its tmth." And Herbert likrwiae deaominales it
Ike bt-tt religion. Blounl aay^ " it is not safe to trust to deiam
alone, without Christianity jollied to it." Hobbea calls tho
feriptuies the toice of God- 'nndal c ip reta himself to the
Hme effect. Chubb aaya, that f^uisfs mission was pnAalitv
dirine. and Ihat (he New Teauunent yields mnch clearer li^C
lUn any other traditibaatr rerelatton. Botiogbroke admits
Christianity to be a repuhiieation of the taws of nature. Clbboo
UTS it contains a pure, beDeroIenl, and unirenal sjatem of
nbicB, adapted to erery daty and condition of life.
The case now stands (has -. that rerelalion is neceaeary to tbo
pod of nunkind, and indispenoable to a knowledge of God ; that
it is not Bupposable that God, luider these circnmstancea, would
tint gire one ; that it is therefore pTFsnmable that one has been
pnD; and that the BiUe, if any, a that rereUtron-
Ou,'ra BaCUeIXB.
k
TO OOlGEIi BACHELER
Septembe* 27, IMl,
The Bible is either infallible or it is not. Aa proof posiUre
of its in&llibility, yon are abonl to addnc« ancient historical
nidence- If we sapposE the Bible story irae, its tmlhs m«*
have come to some criT oar anceatora, who lived agea a^, with
dirine evidence i or, otherwise eipreased, <u lite leord ef OeJ.
r
I
84 AUTHBNTICICt OF TIIE BIBLE.
But, tnlc or not, to us it comes with historical eridenoe
ur otherwise expressed, aa the Kord of man. The vord of Gm,
TtconUd by matt, becomes, of necessity, the word of miui.
But (bis word of man (yon will oigae,) may be true) uid, U
tme, the Bible precepts are ditine.
To piova the Bible Inie, it w abioluleli/ neceaiary to prom, if
ancient hiiloiy, that tniracUt bappenad. I deny that, ~
able being, this is possible.
Li»y informs uH, (Ub, 5, cap. 36, &c.,> that Ronn
by the Gauls and deliiered by Camillua. He info
(lib. 7, cap. 6,) that a wide gap suddenly opened in .
furum about the year 300 B.C.; that l£e oracle decUnd 3
would never close until Rome threw itito it whatever she had rf
most precious ; that Curtius, a noble Koman youlh, armed J
self, mounted big horse, and, declaring thdt there was not
more precious than a. self-devoting patriot, leaped into Ibe
wMch (the gods being appeased,) instantly closed over his 1
Both Uiess stories, of Camillua and of Curtius, real OB
dsely the same authority, that of a bislorian fomed foi
learning and candour, and living soms Ibree or fonr bnl
yeaia after the events happened. Do we believe both!
We believe Camillua' story, though some fifty yeua older
the other; and we disbelieve Curtius" adventure. Why f U
□□e simple reason ; tl u miraeulota. Livy's leputaUou tt ~
historian, however fair, cannot weigh against a mirocla. V
con more readily believe in the narrator's credulity than in ll
namtioQ'a troth.
Thus it is demonstialed. that when the same evidence vwuhl
for a probability and au im[)rabability, we may receive lb* Ml
and reject the other. A miracle recorded in an^ htstoiy H|
one, we disbelieve, becauie tt ia a miracle. We justtj' rMMT
that it is far more probable that the bistorian is deceived Of
deceiver, than that events should happen which are utterly I
variance with our onn and all modem experience. And du
alt your ingenious verbiage about disbelieving probabilitic*,
about heathen miracles being disbelieved merely '
historical etidonee for Ihem ia not good, falls to
Livy has as fair a lepOtation as any ancient historian whateva
but neither bis history nor any other book (except the Kble^
the Christian, the Koran to the Mahometan, ibo Tolmad ta tl
Jew, the Sbasler to the Hindoo, and so on,) brinp to U
rational mind, now-a-days, even the shadow of a conviction H
a miracle ever occurred.
If we saw a modem miracle onrselvea, wo should niipl
le conjurer of a tnck, or uur senses of hallucination. If <i
rest and dearest friend related to us a modem mincU^ '
should look with doubt and fear in his eyes for Hymplom* </ i
nity: and what we thus mora than hesitate to believe, wl
"-nmgly attested by our senses, or the testimony we m
t upon earth, we wtiuld fain establish by records Iwei
OF THE EIBLE.
k beards Scottish highloniler declare, 'with a voice and manner
■ch left DO donbt whaleyer of ins sincerity, thai he possessed
■ftculbr ol tecond tig/it,* and he related to me the instance in
h lie had exercised it. I disbelieved him. Why? Second
_ a a miraele.
s Dr. Cotton Malher'af " Magnalia Chriati Atneticana," be
tes bow New England was, in the langua^ of that ptiiod,
Kposed to war Irom the invieibte world;" how Uie in-
■■ ■- - ifflicled with demons, and so wrought upon by
pine, lang;uish and die; how the demons
ud, fiiR one house and then another; how a spcctie ship
_Bd the port of Sdcm, steering in the wind's eye with her
\» squaiod and her sails full ; bow some Bupernaiural light
te upon her, and her alone; how the Rev. ZebcdcB Stebbin,
'wiug the ship to be " a device of the prestigious spirits,"
ed on the assembled multitude to sing the 4Cth Psalm ; how
, _te ship sailed on. and on, and od, though no noise or voice was
laud on board, until the masta and rigging suddi^nly fsU into
Iba Bea, and ttie mighty spectre vanished ; tben again, how, a
jhort time prior to (he Indian war of 1675, noises and bowling*
were beard in the air, accompanied with the beating of drums
u in a battle; and so on. "Flashy people," adds the doctor,
" may burleaque these things, but when hundredB of llie most
•ober people in a country where they have as much mother wit,
COrtainlj, as the rest of mankind, knoui Oun to bs true —
; but the absurd and froward spirit of sadducism can
L them. I have not mtnlioned to much aa ons thing
l not be JutHfied, }f it he required, by the oaihb d/
■ eonnitent peraotu l/ian oan he found to ridicule ihete odd
. n iruih, we have in his book, accounts of trials con-
d with all Iho imposing forms of jurisprudence, in which
r penons were convicted of holding communication with
and we have, what is still more remarkable, voluiUary
IS qf partiei aehnowledging themielvea in leagne vjith the
So far, therefore, as the records and archives of legal
(Wuils may verify the truth of any accusation, they have veriited
Ihe miiaclea of Now England, Can we obtain for a single
miracle of the Bible, evidence an oath — the direct cridetice of
h mdredfl of sober witnesses, as Dr. Mather said he could for bis
■ of wonder. Can we obtain the recorded, authenticated,
I lupenilitiaQi ol ttw HlgtUiuidan tonahlnf tUi gpvdn of pTophaCla
r
I
8S ADTaKNTlCITT OF THI BULK.
cTideeoe of fitn: omirK of I u'v ill proof of ChriBtiinity,
DUi in pioof of Sftlem witchcrallr
Ho. If hialorical eviduOGe, clear, distinct, offltially rec
and therefote of unquestionable, and even uuqueslioDed ai
tjdtf , oan prove miracleB, it Juu prored those of New En^
md demonstrated (lie eiiateDce of wilchea, prodigies in the
spectre shipa, and fifty olher romantic tales. If it cunrot,™
becomefl of your corner-stone argument? and wheimpoa r
UiB supBrstmcliire of the belieTer'a failh ?
In the face of this masa of eyidenoe ive do not beliere ColW
Mather's Btoriea.' Why? For one Bimple reason: Ih
It is true, we know nf no raolive the New England
could have to deceive i on the contrary, he was pladnf llil
I
character for varacity in imminenl danger, by aueh
appeals. Nor do we eee haw he and IhousiinilB of his eaojoiji
men feye-witiiesseB, he Bays, of these miracles.) could biM
been deceived. Either a apeclro sliip did came in, in die *iM
of Mr. Slebbin and Ihe aswmbled inhabitanla of Salem, at It
did not. If it did not, it does seem passing strange, that OB
assertion that il did, ehould liave been published, i "
■ ■ ■ ^le, by
selves ; and that af^er all IhiB, it should remain uncontradicted
And yet, thongli wa ore unable Batialactorily to account fall
(Mb, (hough we cannot readily explain how [he reverend getS>
man could be either a deceiver or deceived, though the etoM'
happened, not two IhouBaad, not even two Amidrtd yean an
and not in some distant land but in our own country — still, hI
y/B sturdily disbelieve. W)iy? For the same reason thai
reject Ihe fable of the cro»s which Constauline and hil i
beheld in the air, or of the apocalypse vouchsafed to the Crtm .
Godfrey i—becavn thet» tlaria an oB mirtKulav, end Vwn^
incredible.
If (he authentidly of the Bible ia to be eslabliahed, you
look up some more effective vouchers than dreamsf oi leg
to cBtablisb it.
■.Tci'lHEa
probably amrt, atlribnto Mwr'i
■ -i — u ui mntasrily for r- '
■«n hf Uuj. (Luki
mraiuB Luke doet not pritofld ta!
thai be rriales, whereu UUOiM
if Jeiui; (MUIhsw, chip, ix., m
bdi
87> '
I piaj you observe, does not (however you may haT«
twi« il) impeach Iho utility of liislory in iu propwt
tiAre never denied, that hisloric&l evidence ma; ofteu
-""■aMe proof of whftl is not in ilself improbable. H
e our ressonabls belief in the eiistence of Alexander
, _ Jt certainly not in the tale of hia miiaCDloug cDDcejn
Enk it lefer to believe than to doubt. Upon the wm«
it vere Bafeal to believe in all the reli^ona in the world
iJhristiaD, Mahomcdan, Je^'iah, Confacinn, Hindoo, and
; because it ia btit ensuring the matter by halves to
e only. If we believe in Ihem all, and if one Ikil nt,
nhaps, may aave.
^ment tliat aueptlcs may lose and cannot gain ii a
and might be ui^ed as a plausible reason why it
belisre. for elample, in MahomelaniBm : seeing
hradise of lovely gardens and cooling stieama, with iti
houria and blissful pleasures, may lie gained, if Allaii
God KTtd Mahotnet be his prophet; and if Allah be not
id and Mahomet be an imposter, there is noharmdonoi
ir there be not a Paradise in another world, then
been a happy dream of anticipated joys in this.
tbae ani Ibe onfv two Irita Ibo Ihr u mv ineinDrT aetvci mO
!wb;" (MMthew, chBll. Ii
idwpbriJiiBenlyleuDed, Uial, " > isviour, nhlcb wai Chrtit jg|
'■dare irmrd Ihil Ihia Ib IIcbo'd of'Ged;" (John, chip, l) ^^
I tlH tnnBflgnnliaii, cmetSiiDii. mnd ucenriDii, then li no- '
^in K aimilu recard. Not > ngrd abrnit Uw Holr Oh«t, or
wiHT In all this. And at to Itit aipreetion " Son ol God,'' II i
1
wbal rvcn ichooiboy
H hat (nr li ftuppDMd
iaBtd Dniler
,VB.7.
nquHl BT aulhorilY for •peiking o(
[ IMlBa. J Kingi, ciuip. uii., \er. 8 1
r
f
AUTHENTtCITV OT THE BIBLB.
_ .. a the hnJanee of profit and losa fairij alruck t il
cbuiceB ikll in fcTDUT of the leliitioiiiataiid all ogainBt the SC
la there nothiCK to be thrown into the opposite scate T
Surolj much. If doctrinal religion be a. fall&cj, it is a lillM
preifnutt with miEchief. It c^icilGs feoia thiLt uc wilhout foundl
tion ; i". consumes vnlimbie lime that can nerer be rec^led, f^^
raluablc talents that ought to be better employed ; it dm
T from the layman to support a " '' " '■ '"""
' ' ' in theii ' "
elect to look upon their less fayoured fellow-crealuras aa hi
men and publicans, living in sin here and doomed to pei
hereafter ; it awakens hanasung donbls, gloomy desponi . ,,
and fliful melancholy: it turns our thoughts from the Ihh^
of (his world, where alone true knowledge is lo be found : vuifc
Qion ill, it chains us down to antiquated orthodoxy, and S>rbiA'
the &ee discussion of those very subjects vhich it most conccnr
us to discuss. If such a religion be a deception, its votlriM >K
What becomes, then, of the assertion that if the belicra
do not gain, he cannot lose t Is it nothing to lose lime uj.
talents, to waste our labour upon that which is not tnM^
snd our money on that which pro&telh not? Is it H)>
thing to feel, that the human beings who BUrcound u* lr« tW
children of the devil, heirs of hell, and sons of perdiUon I Il«
nothing to think, (hat w-e may perhaps look across the pelt
gulf, and gee some ose we have loved on eorlh lurmeDled is ibt
fiery lake, and hear him ask us to dip a linger in water ^bit >,
may cool his parched tongue? Is it no evil (o lire in disqDW
by day, and iu fear by night 7 Is it no loss to hold back «M'
tmlh oversteps the line of orthodoiy ; and, when there oU|lll tt
be free discussion, to shrink before we know not what, a&wd M
^ forward, lest we should go wrong? Is all this no loss
It not rather the loss of all th^t a rational being values moi
He is a bold man who endorses the doctrines of the aj . .
lathers ; especially if he happen to know what it is he is endoil-
ing. What do you think of your namesake, Origen, anil lot
opponent, Celsos' discussion, regarding power over demoait,
Origen, ia his reply to Celsus, (chap. 6,) says; " Then CdsM
says, that all the power which the ChriMians had was owing N
the names of certain demons and their incantations of ^M
But this is a most monstrous calumny. For the powerwUt
Christians had was not in the least owing lo encluuitineilta, I«
to their pronouncing the name JESUS." Was there nuKh, J
you ihinlc, lo choose between the two idle fables ?
EuSEBlua, one of the most zealous of the Christian latlM
and (he writer on whom Chrislian divines fJonei and riii*M
for instance,) chiefly and most implicitly rely, faeadsdhapter 31,1
book 12, of his ■• Etangt Ileal Preparation," Ihua : " How F, "
" Q .s A Medicine, and fob
defeads tbii. id be sure, by tbe example of the writers of the Old
TKSIBmeni. Your DBraeeake atows ibe same principle ;t (sea
Moaheim's DisflertatiDiia, p. 203.) So doea Chkysostou, Bishop
of Cooslantinople, (ibid, p. 2l)[i.)
The same doctrine is openly sanctioned by others. BialiopB
Bynesids, Jerom, Ghegohv. Ambbcibb, St. AunuaTiN, Hilirt,
m. ai you doubtleai know, also among the mostilluslrioua falbere
lad most accredited luBlorians of the church. Hear how they
qieak to one anolber,
" A liltlfl jargon," laya CreBOryof Nazianien, (Bishop of Con-
SMjIinople, nnd suniamed "The Divine,") " is all that is necessary
lo impose on the people. The leas they comprehend, the more
Ihey admire. Our forefathers and docloiH of the church haxB
often said, not tehat thty thowjhlt but vihat nircamilancei and
itccnMily dklaled to tlte>n."X
" Tbe people," saya Synesius, Bisbop of Ptolemais, early in the
fifth century, "ar» denrou) of bei?tg dfciived. IVe cannot act
atherteiia rttpictiag fAem."} And, a little farther on, he says,
»ery honestly : " For my own pari, to myself I shall always be a
philosopher ; but in dealing wilh the mass of mankind, I ^all be
B priest. "II
St. Jerom, in mentioning a. foolish story circulated by the
Christians at JeTUsalem, about the blood of Zacbariaa Glainicg
certain stones amid the ruina of the temple, says ; " I do not find
fault vilh an error vMch proceeds from a iiatred toward the Jetri
Uid B, pious zeal for the Chrialinn failh."^
The impartial Mosbeim specially Includes iu the same charge,
Ambrose, Bishop of Milan, Hilary, Bishop of Poicliers, and
Augustin, Bishop of Hippo, in Africa, "whose fame" (says the
cccIesiOBticsi historian,) " filled, not without reason, the whole
Christian world." Seehis "EcoleBiaslical History,"!., 310, ""
'»ould willingly" (these are Mosheim's
'* except them Irom this choige ; but In
quaint and
iit\ which is
hones
words) I
respect- ■
■ I rafar you to Hio efilion at the " E.MgeUcal Prepsrati
by PtamdB \iBcr, Pkm, 16M, U p. 60T.
U" ofEUHblui 1
* The eelebratca BUhop Hor.lcy, ArclideaMin of 81. Alban
iu hii controYEii^ with Dr. JoHpg Prir.Uej. Al page 160,
"m* wtim Ihe pnictico of using unjniliflable means lo icne
Oftaij BTQweif; ind OriE^D Utnulf wu nrnm^ iu defonden
ri^
on^o.«. a.
1,1.
— """
1 Udots pall (nlo Iho moalta of hi> " Veile
■Btimeat, tboURli mure nakedly eiprcMed :
" There, ye <ri.o sainti. bchoW you
To unuM bo dupM aiid viciims.
(olloSen.a.
snuui/' Khm
1 CkH-l "Ecclala.lic^." p. 115.
d
It4>em.tOB..i..,p. 113.
_
■
J
r
I
90 AUTHESTlCIXy op THE IllBLK.
bble thFin tbeee reiierB.blo fibers, obliges ua to IntalTa thu
the general accuMtion."
Indeed, (as Dr. Chapman, in his " Miscellaneous Trasl^
p. 191, lells us,) "The learned Mosheim, a. foreign divina M
loalous ttdvocale for Christianity, who, bv hi ■ -a^
deserved the esteem of all good tiid learned mi
fears, that Ihose who search with any degree of a'
wrilinga of the fathers and moat hoi j doctors of the fourth cenlUI]
uill find than all, Kilhout txceplion, diapoted to lie aitd denim
it/if-neter the inla'esti of religion requiiv it."'
What do you think ot the Bouree Ihrough whic
llistorieal evidences have come down to ubP
It Deeds not that 1 reply to your unsualained a
ing the French lievolutiun. The wisdom, moderation and i
interesledncss of the National Assembly of 1789-9U,t iImti
lating weakness of Louis, the intriguing spirit of liis >ii ' ~
wife, the base interfereQce of foreign courts, to Tuia
hopes of liberty^all these are fads as univaraally admiunl 1|
the well informed among Europeans at the present day as M
which modern history reuorda. Every one o/lieaa lau MtyCnM
to me, ut perional comieraation by General LafaytUe AiNwal/^l *M
», noie s, MaikSta'i
in altataUJtrt*
aunr of lie CkrUtim. , .
(o atiall>,iBucVoffraudanddeceiiliim,ifilwai litelg llieiiKtMiaM
bnaard Ike oUainBitnl ilT any comidrroble giioiL" AQd s^ib, IFMUI
the riii|(«l wriliQ^i uEtnbuud to Kcrmo liiiaieeislui, hi ni>; 'O
pewt, from ppidemx begund all e^ceplion, tbat ■ ptrnieitiiii mj
la ibe ichooli of theEgmluni. Plau>niiu, Ff ihagurauia, 'anil .
euly riHO^niKd by tia CiaiBtians, uid idod found uuanv tbc
pbtjaLia, nuaelv, Aal they who jaade it their bu^iimit Xa deeetp
tifpnunoitTig thecatueojltathtweredeiervingraiherqfcoiitmi
HetiucollKtedprooronpraorarililhinhil "Hi luriala per niMtl''*
e I ctriiliMii
he leBinod DudivFll. In hli •■ Diueri. Seaacil. Marljr.," mkuiilitl
^'■-"1^ more pronfa Df BucLent Chriatlu fdr^rieH, "Uum^Ul'
._ r....<. . ^^ piMjoTtha'-"- — "
OF THE BIBLE.
91
^
enthuBiastn ihat moiBltned the old paliiot'a eyea,
reiulutiaa wbtcti you prunouni:e tu be "infidel
It ia of po avail, theiefore, for an apologist of
call them "siatidera of venornoua tonguea."
Mplics were Ihe most nclirc in Ihal greal atniggla for
id ia what democratic slruggle have Uiey not
To go no fnrlhcT than the history of thit
ire the leadera in Ihe American revolution!
I Jeffereon, Ihe vetmi-i of the immortal Declaration f
I John Adams, whose eloquence probably decided Ihs
'Vhat Franklin, thai most practical of
What Ethan Allen, the hero of
B orthodoxy br innre than
ition was "intlde! through-
If Bceptieism ia to be abused for
s, k't hsr at least have credit for Iha
mocracy and scepliciam do go '
ut, in Fiance, in England, and . '
arrayed on one side, and the ]
Reform is opposed to religion.
le fiulure of the
iecaa of the oihi
i.HoiDe ipoke troth:
' At this very rnor
pe, the Sierait a
d orthodozy hang together ; the see
I the cross may sanotify the sceptre. I
now. Cite to me one solitary inalai
y erel supported political reform, or
jHuty ever opposed iL
'"■wn this letter to a conclusion. I neec
of the necessity of revL'lalioti, built n
1 asBumptions, except to ask you to
luml WuhiDgian c
1
I
I
S9 iDlHKNi-lUITT OF -rue BiBLX.
m Lettf J. and m Uttir VH.
ITiBt "Ni«\;rj itots teach a Thnt " Ruvelation ia io>
Cod, and Ihni the healhen ars peneable tn s. knowled^
therefore without excuse for God."
»onhipping idols."
It is a powerful arpiment against llie lefonning efdcacj of 1
Bible, thai public opiuinn is sLill, even at tbis da;. Si nai
lightened.
I have nerer said that lawa have- no influence. As soon
you show mc what a discuesion icEpecting suicide hoi to do id
the question before us, we will enter upon it
Experience makes men wiae. As it increases in age, (heiafi
[he world increasea in 'nisdom also. It is idle assumption la
Bttiibute all iMs natural improvement to on; pseudo-ucnt
RoBEaT Dale Ovek.
TO ROBEKT DALE OWEN.
New-York, September 17, 1831.
Sia,
It should be remembered, that the qneation nnder diioutri)
is not the mfatUbUity, but llie authenlicily, of Uie Bible. To H
that nothing short of iafalltble testimony entitles a thing to CIl
dence, is at once to embrace uniyersat scopticiEm ; for, what bl
human testimony has auy history, or any passing event whiil l
do not ourselves -witaesE ? I shall, hoWever, show that the Bit
does not depend solely on thia testimony. Nor shall I assent I
the proposition, that such testimony renders tlie word of Ol
man's word. If another mdividnal were to relate what 1 lu
said to him, Ihoaa words of mine would not become his; I shoa
Btill remain their author.
But the greatest obstacle to the admission of the Bibia 1
sceptics, appears to be its miracles. Yet, what is there ibcredit
in miracles, in themselveg eonaideredP All who do not ibl
lulely ifenj a eoii— even the fiuile God of FfiKo— must
that, for aught they hold to the coutrnryi miriiclcs are p
And, limited as they are tn nisdom, they must likewise aomi
that they know not but they are called for by the interssS
the universe. Moreover, it is reasonable to suppose, that
revelation from God to man icoiM be accompanied by minwli
I
AUTHBNTIClTr OF IBS BIIJLE.
th(^ ume. And. in accordance with Ihia idea, 1
i the Jews requiriui of ihe Saviour Uiu very evidence of
I di*ine mission, Thl BLhle, then, U more credible at a reve.
ion, than if it did nut pretend to mirndeg. Indeed, revelation
elf is a miracle j and hence, to object to it becauu it cantoioa
SGCount of miracles, is the height of absurdity. The aiAeial
die only individual who can consistently r^ect miracles— and
: Cma bare credulity. He bilievei there is no Qod to perfoim
em, and conaequenlly belienea that things do themsehiei. Mi-
cles performed by any being are not half incredible euougli tbr
n. Jf you want Aim Co believe a book, just insert therein
nt lelf-perfonaing isapouibility — some real MuQchauaen storiea
inA he's your tzian, for oU Ibe world. But that deiita or an-
agariant should make miracles an objection to revelation, is oa
eir part a very inconsideiala absuidily.
Hiracles, (hen, in themtthea eomidered. are not incredible.
beir credibility or incredibili^, therefore, depends on the evi.
iUce by which they are sustained. The nJe, that we are not
beUeve ic the Bible miracles, because some other accounts
lupematural events arc incredihle, %aes to destroy all discrimt-
ilioa between truth and falsehood, hjstoiy and fable, and is as
nch as to say, that one thing is false because another is. Thii
lo a inadmiBaiblo. Now, as to the Bible miracles, they stand
I ground peculiarly their own. They were of a. tangible hind,
whii^h there was no possibility of deception : as, for eitample,
e deluge ; the cotif nslon of tongues ; the destruction of Souom
i GomoTrha ; the plaguea of Egypt ; the parting of the Red
■t and Jordan ; the stopping of the aim and its retrogression ;
e healing of the sick, tho lame, and the blind j the r.iising of
: ioA ; the speaking with new tongues, &c., &c. These
Igtble miracles were performed in the presence not only of
jnds, but of aharp-aighted enemies, who did not pretend to
gj diem, but attributed tJiem to the agency of the devil.
ej were recorded by oye-wilnesses, and, by being recorded ,
loe periods in which they occurred, were open to disproval, if J I
J could be disproved. And they are confirmed by surviviog ' I
mimenls utd institutions, and by universal history and tradi- I I
L Have the miracles of Livy all theaa etidances P By no ^ ]
uu. As he lived three or four bundled years after they are
I to have happened, ho was, of courue. not so much as an
-witnesB ; and however faithful a Aiilorian he might have
a, he cotild only write in relation to them on the authority of
m; and how veracious they were, would remdn tobe.EOn.
red. At all evenis, we do ml reject his account of
gB because they are miraculous, but because titey lack
do we reject any other prodigy whatever on ttus ac
if Ihe Salem witchcraft has nothing else against it, it
d. Those however who reject this, give other reaaoQS,
bore assertion, that "modem knowledge shows it to
impossible," is not oaa of Ihoao reasons ; for this goes n
1
9 1 HUTUENIICITY OF THE BIBLIi^
mutb Against BiUa witclicraft, as against Salera K
ia incumbent on my opponent, therefore, to malce „
surtion, or letract it. 1 call apon him, ttien, once mon
the one oc the olhei ; for it oonceins s. proposilton ot thi
Let ua, therefore, hear no moie about Jauic the Giant-Ki
BGB this case lairly met. ]
It is worthy Dt observation, that my appoucnt hM, m
letter, exploded one of hia D-ivn posilioos. Ha aayi '
belicTO the story of Caraiilus, though some (ifty yean oU
that of CurtiuB. Thus it aeems, tbat mere length of tS
not lessen the credibility of a thing. Still more wOTtky]
is ii, that he abandons nhst he has itll along considendij
evidence, Tiz., the Bvidencea of his suuecb. He wouldij
sooner doubt his senses, than believe in a miracle. Vn
if one's own senses are not infallible evidtnee, we V»)ft\
ing to hU ovm rule relative to infallibility, as well nndel
prove nothing, present or past; and he would do bette^
forward, not lo lay BUch stress on what he calls bMioI*
experience. But this rule, after all, is very aibnudj
would he doubt his senses, rather than btliuve in a n
Do tbey tell him there can be none ? This they tad
But if Ihey could, why not doubt them in this case, MJ
in the other? Does his rnuon tell him there can 1>i
H ia reason ia limited and fallible, and is founded on hii
senses or eiperiEnci;. By what rule, then, would he j
mifadfl, if witnasMd by hiniself— a mifaclfl *f tlie BlUl
By what rale would he reject such a miracle, otMifwI
miracles of that book are ? The leslimony in lAffir fil
much atrongei than mete judicial aatlis, or the ewiftttiDtd
of those intUviduals in the Salem wilchcraA conoein, at, 1
own ahowing, were under the influence of the/uMw^
for it is the testimony of enemiea >a well as of biends. j
not now into the merits of that csae. I would liierel| a
neither the Salem witchcraft, nor any other marral at ■
stands on Ihe same ground in point of evidence, as do m
cles of the Bible. Not a single instance can be prodmU
laming aU the kinda of evidence wltich thty do. And, 111
though all other supernatural tokens foil, the Stuiptuie ■
stand unshaken. ^
With regard to the miraculous birth of the Sariinttl
treats not on the subject at all, and, of course, does nol I
it. He nutea, however, the miraculoua occurreucex at II
tism, showing him to have been a divine personage. Bll
as well aa Matthew and Luke, doei speak of his mill
birth, " In the heginninE," saya he, " was Ihe Word, i
Word wss with God, and the Word was God. And tbj
moj niorfe jfejA, and dwell among u!
had a vaion on the subject. Her
scribed m literal, and is not denoi
had hia account from " Iho followers of Je^us." But if:
" Not is it said lU
□terview with Uabrii
linated emiun; ul
AUTHEKTICITY OF THE BIBLE. 95
would he none Lhe les9 to be depended an on
; fur B lisioii is of a sacred nnlure. And so ate
e& Mnttlion deacribes Joseph and the 'wise men to
would leem from their proving literally true.
litaculoua conception of Iho SaTioni was furelold
bundredg of yeais befue hia birth. Nor ii the apella-
~ if Godi applied to others. The Jeira considered his
f thus to have been blasphemy, making himself equal
But my opponent seems not lo consider the purport
ir proposition. That was, that the luperilruettire of
depended on a dcaam. But thai does by no means
rely on these accounts of the miraculoM conception.
moe of the star and the angels at the SsTiour's birth,
« Holy Ghost at bis baptism, together with the uller-
joice from heaven on the latter occasion, annoimcing
Ip; the uUetancH of a aimilarvoice at his tii»iBfigu[B4ion,
^pearance of Mowa and Eliaa at that time, as also
IfiuBlioii itself ; the utterance of a voice to his glory on
— in Jerusalem ; the acknowledgment of his divine
the demons whom he exorcised ; the miracles he
iLtted even by his enemies ; liis own claima to
jOiB iioDdrous scenes exhibited at his crucilixion, extort*
mteation of his sonahip from his cruciflers ; his resui-
e&siou; and the fulRlnient of his predictions ; all,
toluvebeen ftdiTme being, and Lis docuine from
diet mngular, that a man who pretends (o criticise the
leal knowledge of Joshua, should not know, that, in
^ve lhe earth stand still, it is necessary to stop the sun
'With, and consequenliy, that tho command of Joshua
poly adapted to the ideas of the people, but perfectly in
''- — nomy — nay, just as we in this day should
simQar case, notwithstanding all our astro-
i advise my opponent to read the account of the death of
I more. Will he jual qvoU the passage vhicb snya that
_vJ Ms own death ? and likewise the passages in Kings
ptides to which he has referred me, for proof that the
float and found 1
ijt not B conceded point on the part of Eccptics, that
iij, if any, is the true religion, and that no other reli-
ijur one moment compete with it in point of apparent
i 11 would then be to the purpose to talk of Judaism,
^-nimn, 4c. But even in such a case, it would be a
arse, to adopt Ihpm all, inasmuch as that, being con-
one to another, they cannot all be true. The proper
be adopted in a fase of this nature, would be, lu ex-
B prelenslona of all, and embrace that one which should
best. Yet, were the question merely between sceptt-
any out reiigioii tchatener, involving, as a\\ ie\\f,\uua &a.
s
r96 AVTHENTICITV OF THE BIBLE. B
eternal consequencea in (he adoption or rejection of tie Bran^-fll
would be the moEl recklesa inl'muntion, nol to examine lbs nb I
JGCt witli the deepest attention, and incline to Ihe reli^ons ddt I
KS tlie safe one, eien in case the weight of evidence OB eadt I
were equal, and the Ecalea were not to jireponderate either laf 4
What madiiesa, then, to reject Christinnity, ugainat all iti arcn I
whelming mass of unajiswerable evidences, becatise, peichano^ I
we do not know il to be true, and rush into a state of onprmn J
unbelief, luisatisfying if true, fatal if not no '. Unj, if leligvu) N ■
I a dream, it ia a pleasing one, and is so much clear and Uliafiilpitj
to man on eoith, witlunit nay riiik. ' " Why will any mui,'' ■)■
Addiaon, " ha so impertinently officious, as to tell me ail lUsl
fancy and delusion 7 Is there any merit in being the msaBgl
of ilJ news I If it is a dream, let me enjoy it, since it makna
both the happier and the wiser man. Were it possible fix ir*^^
tiuug in the Christian faith to be erroneous, I can find no iS to
sequencea in adkeriag to it. The inGdel himself must allow,ll
no olLer system could so effectually contiibule to the heigblail
of morality." And even Byron, with all bis dark and gkni
scepticism, had tlie candour to make the following conftMia
"Indisputably, the firm believers in the gospel have a ps
advantage over all others — for this aiiaple reason, tliat, if U*
they will have their reward hereafter ; and if there be no ha
after, they can be but with the infidel in his eternal Ble«i, lutil
bad the as§iatBiice of an exalted hope lliioagh life, iritlunlHl
sequent disappointment, siace, (at the worst for them.) ' otti
nothing, nethuig can arise,' sot even sorrow." 1 do not pr«M
sir, that this is evidence of the ImlA of religion. 1 spn^aR
merely of its consolations. And, in this respect, all religionid
superior to cold and cheerless scepticism. Man needs rvliin
even in thit life, to sustain him under his load of tiiaJs ondioii
lions. Yea, the prospect of annihilation, to a rational inind,ll
in it something dread and appalling. To cease to be j to c«M<
know ; to cease to exercise our intelleclnal faculties— and H
focGver ! Who that ever realized intellectual pleasuiai aad t
sweets of existence, does not shudder at the Ihooghtt Aati
to the fears excited by leligion, the good man has Ihem tM,tt
the bad man needs them as a check; so that il is OM tli
ttrongeat raconunemiiifioiii of religion, that il is a "tatrortoll
doers." The time, the talents, the money, devoted to the ntgd
are vastly overbalanced by its good effects on society, to I
nothing of futurity. Thus it is of immet^se advaDl>g« to 1
world in a temporal point of view. It does not turn otu llwrat
from social duties, but affords a most powerful incentive tovi
lance therein. It does not forbid the discussion of any sntQi
or hold u» baok from following truth, lead where she may i
oa the contrary, it directs us to "prove oil things, and AoUj
■ that which is good." And tliere is no risk of a Aefl in belin
it, supposing scepticism to be true. TAit wu the rial of wl
r" j -' J"' ' - Jl" • • •"
.(Mng &r *(&■«■«]■> Ae; ace BOC Ai Is A*
ipBfaBaca. niBiteiHaa EnB m hitter caa^
1^, Aom Alt Oe ^nda rf Oriifge ptJU
>M bM aae «f war adiHMM sf Ac Upd. M I ikn
~ Bid ■■Ff'M ■>"« 'f Ac Cbrittm fcftm
d» JnM not jnlitot tt« Sli p^t*. TWydid
, bMB M ii»p«MJ; Cv Ae; vrre bM in (tam
bhHaBanand ttnad. ad ■ tk kods i< ill. vtm
BcMx n fad CdMi Md Bui; oUnt gppa> J
B fednid ia Ac aMC of
UCM; tbM Ac SMa M vrntkr af eredtf, bee
Ite omr-^ aacniaMidafiic mAc FnKk i«w 1
Bt — ihiaFf, if —tWtir hiatiktl rriiwo OB 1
' Aiv Tk KaiicBt Aae^dy ^ IWM* mIM
douM ootniMcd ia kii
a rid&w b> Ae bl>i«Uaui4(.|
wbstDck lit fife. TWIb-J
knOMIKU fnUodL ncf MX IhAhJ Hf Hist,
It BU !■ BDI lariia BBcfa H ttdr Imm . - It HW — I
nScBtb tBtbcdufworikar t rU ft u .i m tun nr ^t* I
^ buIi^ *L Iki had «
P8 AITTHEXTICITT OF THB BIBLE.
triguing" of UU wife consisted in her attempts to coimtenct dal
weakiicss, and save that life. Mont wondeifdl intriguing thill
With n'gard to the interference of foreign courts, I haye nol.
asserted, to the contrary. 1 hare only said, that this interferenei
did not occasion the infernal scenes of bloodshed and abomiiiB;
tion exhibited under the sanction of the rulers and people W
France. And as to Lafayette's approbation of that rarolvtua M
it wa* managed, we know to the contraiy. He was neithor cf
the Girondist nor Jacobin party, but of that of the constitutiflai'
who were for a limited monarchy. And of that party he xemaini
up to this day — that is, so far as relates to France. No doaU
his eyes are " moUtened" when speaking of that rerolutlon. Hi
remembers the guillotine, and his flight from his country to afoU
iL And it ^^-as the sickening horror which the recollectiflii of
that engine of murder induced within his bosom, that madehifll
raise his voice in behalf of the life of Polignac But do net
mistake me. I am no *' apologist of legitimacy." *' Bom, rir,
in a land of liberty," it is natural that I should prefer a repohUe
to a munarchv ; and I do so. If, however, the denouncing of Al
munlers of the infidel French Jacobins, is to be an apologist of
legitimacy, then the American people are so ; for the outrsgei of
the former French revolution are very generally reprolNited m
tliis coimtry. Nor do we consider that revolution a struggle ftr
liberty, but a strufrgle between infidel demagogues for power, uA
a piratical crusade against the world. We have not forgotten
when an impudent French directory- had the audacity even to
demand triuutb from %ts; and when our Washington was caDed
from his retirement, to lead our forces against those foes of the
human race. But the lame attempt of my opponent to proif
those petty infidel tyrants to have been republican patriots, il
not so fliigrantly outrageous, as his statement that Wa^iingtcin
and the master spirits of our revolution were sceptics, A man
wanton and unfounded calumny was never penned. Washington
a sceptic . Americans, sir, will treat this Ubel with its merited
indignation Washington was the principal supporter of ii
episcopal ciarch in the vicinity of Mount Vernon. The anec-
.ioto of Potts, the friend, discovering him at prayer in a grore,
for the success of the American arms, is too familiar to people in
Ijeneral to need repeating here. In Hosack's Life of Clintoni is
the following anecdote. " While the American army, under thB
command of Washington, lay encamped in the environs of
Morristoi^^'n, N. J., it occurred that the service of the communion
JuJaITJIu ITifi" ^^° "toPTX^ not at means, no matter what kind, to attain
nS S^Xil^T^^' "'^'y ^»^ "°*» "k« the Jacobins. kiU for the sake of kifl-
lh?,'h«^?. te '^""^ ^^-je totally void of moral courage, and at the time «f
l«t5ai-HliTo''^''i:^ of September, ^hcn they Tvere the only party in tha
Leps ative Assembly that Thad the power to ^vo it a check. \hey looked
timidly on. issuing no decree, demanding no ?oree. to arrest the VortT rf
butchery perpetrating on defenceless prisoners by two or three hi^^
pubhc murderers I Such wcw the " bravp* "Me Girondists ™"^
iJfiri
-a picabjieriw uUe. h' I, h« Ac I af ■ nUc ;
taux pie the Lotf s lanfeiAa m yi li* Mbiaas ^ '
Uwe." The Bood Kffi^>I« ^id rfK;lte
Vindd ascerluB il £«■ yiH^C ^ I giMae IB >•■ «i
OB that occanoD. Thwi^ > Bsba af a> ^^>c& <f B
Ibave no exctiuH* finiiSticK,' Tk DacMiB
4 cordial vdcoMe, tmi An p«al » ■■■< maad ^& the
camoiunicwata Ae oert SoMiA. Scnaipe Amh Oia! ^kia
larewetl addroa (o Ike Ab
Qua wi8C: " or an the d
political proeperit.. , ,
pntii. iDTaiDwmU IW >■« cbk OatdhMa^p .
Mho abould labooc ta aobMtt Aae giBM |alMi ■( k^aaakafm-
iiiiii. rii - 'i ' I 'T 'f T- '~'ir [f Tr -if riri i f lis
nrliririan. rgnaBj'wi^ tW finaa m^. m
■Here polit
cheriah th
vith pabUc «
is the security Sw f _
of religions obBgttiom o
l&eiila of mnaucalkn ia awtfc ti jaatiee > Aad k( a
D indulge me toffomtkm, Aat BMafi^ saB ti
J ytm to be vod <f p w - —
bere or aociety ! And TH, kaR jk Ac njaritr u'cWm
e of jDUfselTM, <■ Oc Hoe nmd-ataml nmmMm <f
. when the whabi Ot, pdfic ad iriMc, ^ifaM ilw.
triooa indiTidual, fiTfs thata^faaiiaa Ae Bcf Saawr. momt
fai, would 1 belicTo Jeflcmm oc ItSttamft ■aAa', Mmh^ a
IkIm caJmnnUior, than WaahJBgtan a ^ ■!■"'■" TlicfB ia aaa
KnteDM in the extiBct from tlM a^Aa* jaM wMd vtfefc ^
aen«* special note. It ii "" - - - - -
ibrbul u> lo expect, tbal il
tof leligions principle."
t wBte\j aa an oputicm, but at a
id it at the *«ry period the «_, . . . _
tot. There, religion bad been dlacstdei, i
lenoeofi
100 ALTHBSTICITY Of THE BIDLB.
inoralily went wilh it. — Now for Franklin. Hi .
courae of usefulness which he pursued, lo Ihe influence of I
wrillea by the Salem-unlchcraft man, ColtOQ Malher. C
"Essaya to do Good." And in Lhe tirst Congresa of thai
Sutcs, he made the foUawine motion : " I beg leiiTe to
that henceforth pisyers, imploring the as^tance of lei
and its blessings upon oui delibemtiona, lie held in this sj"
every morning boibre ire proceed to business ; and that
more of the clergy of this city be requested to offldale in
■eivice." This taotioii he said be urged, after hsTin^ alla'-
Ihe slow progress which was made by Congresa in p
inatteis, " bom lhe counnciug proofs which he had leo
Gml ffOBemt in the affairi nf men. And if not a sparrow I
the ground without, is it probable that on empire can An
out, his aid P We have beeo assured in the sacred writing
except lhe Lord build the house, Ihey labour in vain thatl
it. This I iirml; belierej aud I also believe that, wilhont
concurring aid, we shall succeed in this political buil^ng.
better than the builders of Babel. And mankind may h '
fsom this unfortunate instance, despair of estabUshiag ,
ments by human wisdom, and leave it to chance, war, and <
quest." Thus Franklin. Ah to Jefferson, enen he was not
of your thorough -going Fren^ inRdels. He could say, in
of slavery, " 1 uomble for my country, when I reflect that
18 juBl, and that his juafice will not sleep for bvct." "'
quite as religima as Echeaplerre, whom my opponent
to turn oS' upon the Christian ude. But it seemi hL .
«t^C!BiUy so for Congriai, who altered his draft of the i
tion of independence, and gave it a more reliffiove Umi
"what was John Adams f" A member of a congre,
church, if 1 mistake not. And so was Samuel Adimi^
brother — Samuel Adams, tho patriot who had the higli LonDOL
being proscribed with John Hancock, by the British king. In
same act which proclaimed pardon (o atl the rest I Bmt '*"
was Ethan AEcn— and what of him ? Why, quite an ill&<
&ir weather; but let a atorm of aSUctiou come, and ip
would he quail. When his dying daughter asked him i
eho should believe, his doctrine or her mother*!, he le,
"Believe your mother," WeU, sir, who neitf Su^on
should myself introduce one- There was Patrick Heray, "*"*
daring eloquence in the Virginian House of BnrKowet, g
the first impetus (o the ball of revolution. In a leltm lo
daughter, in 1796 he says t ■'The view which the
of our country presents to my eyes, is greatl;
the general prevalence of deism, which with me
name fur vice and depravity. I am, however, much
teflecliag that the religion of Christ has, &om its first ura
nnce in the world, been attacked in vain, by all the wits, pnila
phers, and wise ones, aided by every power ot
triumph bas been complete. What is there u
ITT OF THE BIBLE. 101
p.ot Ihe present deislical wrilen or professors, that can com-
W them with Hume, Shaficabuiy, Bulingbroke, and othenf
4 Jet those hLive been confuted, and their fame is decaying;
'XDUch that the puny effoiU of I'aiae are throvn in to prop
It toClering fabric, whose faundaliaQB cannot stand the test ot
mac" In lus will, he lail Ihia testimony in fiTonr of the Chris-
tiui religion: — "I have now disposed of all my property lo m;
Ibnily -, Ihcre is one thing more 1 wish I could give tbem, and
ihat is the Chiistian leligion. If they had this, and 1 had not
giTen ihem one shilling, they would be rich; and if they had
not this, and I bad given them til the world, they would be
poor us th mm rtal Henry. Who comes next p Suppoce
V tak pa Is the wholesale. Suppose we lake into
» ar th AMEBioAN FEDPLB at the period of our
OS the time of Waahington's inauguration,
wh Ba then in Europe, gave the fallowing
this unu^, for the inl'ormation of thoso who
m gr g hither ; " Serious rcUgion, under its various
IS y tolerated, but respected and practised.
Ui m unk wo nhdelity laie and secret; so that persona
li gr Bg in this country, without having theii
■h y m<>etmg vilh either an atheist or an inGdel."
b w th rs, such the people, who achieved our
cpd e — ra h w unliko the infidel anarchists of Franoe
U lie ti Mr ntioul And it is weufferable, Uiat a
Xnuign th g us our institutions, to oui national charac-
tL and UT his should como among as, thus to misrepre-
Cen and on uc ogenitors.
H asks m instance, in which a church party ever
nrppoiteii political reform. I refer him then to oui own revo-
lution. I refer him to the declaration of the inSdcl Hume,
touching the Puritans, vis., that liberty in England took its rise
*ilh them, and that they wore its lealous sopporlers. I refer
tiiiD to the Froleslsnls of France, whom he himself has repre-
aenCed as the Giends of liberty. 1 refer him to pure Evangelism
Vhererer it prevails; and now I ask him to point me to one
infidel cabal that are not real anaTcbists. Bisbcp Home did
indeed speak truth. FrenoA " democracy and atheism went band
ia hand ;" but, as I have already said, and asl have shown in this
letter, tiat was not A»\erican democracy. Ho, it was not trtu de-
tnocracj. It was a stale of petty tyranny, trom which the gigantic
despOtiBin of Napoleon was h comparatively happy relief.
After the proob which I have given of tbo necessity of reye-
lalioi), to hear my opponent denomlnale them " naked assmnp-
Xiiciaa," is truly queer. My propositions which be has placed m
Juxta-positioD, are not discordant, as ho would seem to SDpposa.
B*»^irmi in the comieiion in which ihey were written, it will be
bat they signify neither more nor less than this: that
u sufficient to teach the existence of a Cod, and there-
liAit men arc without excuse for worshipping idols; but
in uiie Eenae, mdiapeaBiilile, to aucb knowledge : IhU ii
Ihef K>i7i not Oiltaic Co this knowledge without iGvelalioa,
tiity might or net-
It ia s. moGt marrellouB argument against the Bible, t
who do not mate it fieir rule, hold nnenlighlened opJai
fallow TiciouB courses. Thia is log^c with a mtsMB.
What then would be their opinions and practices if Uu;
make it their rule r And this is the eatulpur of le^iN
rake and scrape together all the deviliry of an nQgodl
their own included, and then band; it about as tha m
Chriatendom, and the " morals of Christian cities ;" lo
devil themselves, and then hold up their own condoe
dence that tlii Bible has a very bad influence. Wonda
men Ihm. Will they juat tell us liow bad injldetitg m»
who don't tmbraca that f Bat then we are told, Uist ■
sent" religion ought to be efHcaciuus. and make all m
Indeed I How do they know this J Are they Gods llw
Do Ihey know juHt bow much influence ij^iia wisdv
see St to exert in tbia case; How wise are these genl
at once, for men who " know nothing about it" at snot
Wise as they are, however, they aeem not to consider 1
has a little reoion and agency of At) mm to esercise. He
than bo ratiormlly acanmtaUa beings, thej' use K devl of I
to show that they have no reason, and to prove fllU
brutes ; and, for my part, I do not feel muck diapoaed li
their dottiine, bo far as relates to themsdies.
The argument agaiost the eHieacy of a belief mfiiiyrt
abiiits, ia equivaient lo saying, that " laws have no in
If the terrors of lima are elBcBciouS in restraining n
crime, the terrors of etecni» much more.
The question of suicide has tltit concern with oni *
discussion, viz., that the heathen sages, without the li^l
lation, thought it an allowable deed. Please tvnc to a
its merits.
t will let Rousseau reply lo my opponent, touching!
improvement of mankind without revelation, seaini
atuharity will probably weigh more v\\h tim than n
own. He Bays, " The solid authority of modem govi
and (he less frequent revolutiona, are inconlestably doe
tianity. It ha^ rendered governments themselves leMMi
this is proted by facts, on comparing them with Boata
ments, Heligiun, better underatood, excluding Itiulii
given mure mildness to Christian manners. T)i\a chu
Ihe work of letters ; for wherever they have flotllidied, I
has not been more respected on their account ; of 1
cruelties of the Athenians, of Ihe Egyptians, of tb
-emperors, and of the Chinese, are so man; pro<^" Bl
on this point.
r
OF TIIS BIBLE. 103
m, BB I oonoeive, clBsiIy shown ihal rereialion Is neces*
thai it is reiuonsble to Buppose (iod has giica cine ; and
one has been given, it ia Ihe Bibla. I liave aonsidered
uius ol' lliat boak in this respect, bo far as relates to
ea. Before proceeding lo lie coasideiation of its other
CCS, 1 will just remark, Ibal the ciicumatance, that aaiih
I Bacon, Newton, Locke, and Milton, haie been believera
liei the moat Ihorougb examination, it caonot, whether uue
(e, bo that groalu abentd, wbimsical, selC-contra<)icti»7
nrhich sccplio* pretend, but is entitled to the moet TeapeM-
:d Ihorougli examination ; the more especially, as Eome
[niahed intideb, with all their fHHlinga and prejudice
d agaioBt it, liave, by such eiaraination, hecome "ion.
of its truth : likewise that, as its oppoaers arc generally
f immoral habits, it leads to a suspicion, that the gruuiid
IT unbelief is a feeling of hostility towards its holy pie-
ind Gearful sanctions, lather than any solid reasons against
lienticity ; which idea seems to be confirmed, by the deuth-
tnors and recaiitnliona of some of their number. Having
remised, I will proceed to the conaideiation of its remaioing
piiBcy is one, and a most impoitant one, of those evidences
)hecy, recorded hundreds of years before being fulfilled —
>cy, which is even fuUilllng before our own eyes. This
would be sulBoieat to prove die Bible divine, were theis
tier evidence. IntemaJ evidence is another proof. Tha
coDtains evidence of Ibis description, anfllcient to satisfy
mdid mind. The writers give the dark as well as the
side of the story. An air of sincerity and truth prevails
;tu>Ut. It contains apparent discrepancitt, which shows
te writers did not act iu concert ; and yet it contains real
pDJ, which shows that they must have drawn from reiUity,
g as they did withont collusion. Names, dates, and places,
1 eivea, the scenes being fearlessly laid in the midEt of lbs
ed world, claiming credence, courting investigation, and
ig contradiction. The divertity of its stylo proves it lo
lud different authors. Its gradaiiont of style from that of
loM ample to the moA reSned, exhibiting language in ils
^, manhood, and age, show It to have been vvritten in the
mt ages of the world pretended. Tho obscurity of many of
iwioDS and expiesBiona, showing its writeia to have been
raant with ciutuais and localities to us unknown, bespeaks
tliqtiity. The references from one book to another show
lue was in circulation before another. The different dia-
of tbo various books prove them to have been written by
of different coualries. Numerous incidental coincidences
'. between the different aulbora, such as occur only between
" runs. There is nought of the style fictitious, in CBiies
"■■--- -led conUadiction, ai
.rnple ; which shoWR
104
AUTKEMTICETY OF THK BIBI.B.
that truth, not fiction, must have been the object of the wrii
The sublimity of its stjie, the giacdeur of its conceplixau,
the nature uid eicelleuce of ita doctrines, prore it to be nl
human. It coalaina maajr things which to our limited wla
appear unwise, just aa a religious system coming trom fRJi
-wisdom must necessarily appear ; and, in thus coirespan Jing '
the a^Btem ofnature, it ahowa that it was deVived fVom th« ■
source, tl claimBjust the kind of evidence of its divine ori(
which men need to convince them thereof, viz., miracles sod;
pbecy. And, to crown all, it produces on the mind
influence, in perusing its sacred pagex.
The consideration of some ad^Iional kinds of evidence it
poned 10 a future cumber.
Oriqen Bicail
TO ORIGEN BACBELEH.
September 24, 1S)1
Be the ScriptuieB lutheDtic or not, they are but a hni
record of a divine revelation ; a man -translated Iranscrtptof
word of God. This is what I have said, and what 1 mK
you will not denjr. It is a dlstinclioii important (□ he MiM
"Miiuci,e" — says Johnson, "an effect abora huidMt
natural power, performed in attestation of some truth ;" tat
leiicograplier's definition threes with your views of Ihl
importance of miracles, to prove thai the Bible precepts ar> I
God.
I dfnythat a miracle' can prove to man thtdicint origit^
precept, or the troth of any assertion.
If we imagina an cxscurrence clearlyand distinctly out of Bil
and above human agency, wo may suppose it to ailesl loniff
naiuraf agency; but how are ve to decide whether thatagBOC
diviia or Saianict
«e might rationally believe, on the authoiily of
■who lived two thousand yeara ago, the occurrence of """
which we should suspect for Juggler tricks, if tbej
ir owa eyei at the present day, SuppoM
AtlTHBNTlCITY O? THK BIBLE. 105
I beliaf to uncieut etoriea \hst obtained credence
CoC wilchcraK and secondjight, and huve been handed
I Quoitgb ages of craft and igDoiance, to conuadict
boveiful analogical evidence whicb our senses can
--™ae much more than all this. Suppose
1 beauty coming down to ua on a Bummei
niided by gloiy too biight for our mortal eyes,
~II MTiriOB ef mUBic that should ravish onr moital
e the electrical effect which sncli a vision would
.._ c how present and positive would be the evi.
„ jomatural agency lo any whicb eon exist in legen-
■jf. Think how many hundreds would believe and
^ one who believes and tiembles now. Conceive
eand Bver-present influence which such a being
over mankind, from the mdest savage to the
pi bending all hearts to bis will and all knees in Ma
|Bn in such a case, when eveij ttang whicb can now
ibi leTeUtion by her most devoted believers, might
I irith Ian-fold force — even then, what security could
I that this being, in the semblance of an angel of
li not a demon of darkness f that hia power were not
to of an artful fiend, and his counsel the counsel of
JBt? Almost all Dations that have imagined spirits of
rail lure imaged two, a spirit of good nnd a spirit
fapd Drt]iodox Christianily boa her God snd her, deriL
tif we may credit the stories she tells of him, is very
J subtle, very rebellious, and withal TCi^ successful
Dn. In very dc&ance of his maker, he deceived (so
fctale) oui first mother, under the form of a serpent;
PB exertion of wily craft be so marred tfib fair work d
what it lepenlcd the great architect that he had made
et _. .„■, Q^ ^^ declare it lo be impossible, that he
s, her posterity, under the form of an nngcl, and
t lbs benevolent purposes of God, by deceiving and
1, shall man distinguish between eelnlial and infer-
If miracles are wrought before cm eyes, to en-
1 precepts, how shall we mortals decide whether the
IB to us trom heaven or hell ? You will perhaps re-
E^ noAtrv imd practical coruequenttt of the precept."
^» could — then to what purpose a miracle, if, after all,
adge for oniselvca whethiir the command be just or
B every Bible muracle proved as clearly as any propo-
"nclid ; what have we guined P In opening the book,
'1 to decide between God's and the devQ'a autbor-
a am decide, you will say ; it bean the internal
r
I06 AUTIEEHTICITY OF THE BIBLX.
Btamp of a dirine origin. To me it does not— but grant it (I
Cmi we not suppose tbo evil one Miiting a book, which. In
neak and buiM nature, should bear the semblsnce of a d
stamp ? Can we not imagine the father of lies, getting: QL
clever forgeryf mixing in, s.mid hia detilish su^eatioin, ■
sniScient appeBjanca of goodness and wisdom, la blind otir
and clieat our judgments? On the supposition of ihe b
■upenmlural origin, we cannot deny that litia may be so.
Thus, even wlien records appear the moat authentii;, and
cepls the most divine, and when Ihey aie altealed by u
miracles, the evidence that they are from God must eve
to any reflecting mind that entertains the idea of a
of leal and of power to deceive, most slender and unsal
What shall we say, then, when the miracles are di
not disproved f when the lecorda are lepup^nont to ieascitl,A
the precepts at variance wilh our mord sense f when, Im ■
Etance, we hear of fifty thousand women and children slau^
in one day! or read a command to "save alive i
bceathelh !"
It is from the mlernat evidenci alone, recollect, (hat ■we M
decide this matter. And wliat says the interna! evidence rfj|
Midianite massacre ? Is mH cam ihaoine
To prove — positively prove — Ihe Bupematural origin of 4
Bible, then, is not to prove that we ought lo believe id UMpf^
obey its commands. One human reason, afler all. If , !n ' jf
case, the Judge — yes, the icU judge, whether a prcoert.lM
atbad,and whetlier it ought to be received or reacted. It^
that miracles, if they really happened, would be both b
and EuperBuoua.
So umch for the ulilil;/ of mimclea. As to Quar m
might almost sullice to reflect, that marvels and pmdin
eoldum been seen but at night, when men's eyes -"■*-
or lead of except in dark ages long gone by, i
was Hxclt«d and deceived by oracles and
cannot bear the rays of tlie sun, nor a
modem knowledge. Every generation sees less oF'{g
ila predecessors. Onr grandfathers and
D firmly in apirits, and haunted castlea, m
almanack. Or, if some stray marrsl a;
OUT own times, it is usually scoffed at ai apurioua, or f '
absurd.
And thia brings me to speak of the relative fore* «f «
for the Bible and fur Salem wilchcmn. Did we not ka
Eower of onrlj prepossessions, it might well appear to ua bi
le, that any man, in his senses, should outrage cooratoi
by the aascnion, that the Bible mlraclea have sttvngei bi
evidence than Cotton Mather's, Compare them.
AUTHKNTICITY O! THE BIBLE. 107
!e Miraclei Caaan Ualirr-i Uiraekt
8lo have happened Are aaid (o have happened
' ' 1 to six alioat one handled ind fortj
yeBraago.
)t, eonntries. In our own conntry.
itioD of print- After tlio inrctitioa of prict-
ing.
in Uie Old Were recorded in his "Won-
lU, regarding den of tbe Innsible WoiM,"
ed into wrob: regarding which there bas been,
, viken,vihere. there can be. no dispale. It
; language, thej was writien in English, by Cot-
: original manu-
, . _ inccirecllj
id truuUted.
fded by men fcrr
il their own words.
and has deBCended to our lime.
The original edition is alilj pre-
served in our libiuiei.
Were reroided by a New
England Doctor of Diiinitj,
who obtained a diploma fnun
the UniTersity at Ginsgiiw, waa
elected tdlow of the Hoyai
Society of London, and wu
imivcrsslly esteemed as a Hum
of probity and lewning.
Were open to all the world,
and read by tl ■ ■ ■■
r
OF THB BlBIdj^^^l
3^0 Biila Uiracln Cotlm Mot]
Were first collected together Wero printed and p
{Uipae of the New Teslament) by the author,
more than three hundred years
after tliey ' ' '
It seeds not that I further puisne, &s 1 easily DU|
parallel. The most Gnperhoinl ohaerrer, alter stich a slau
the case, 'will hardly re^it GatiaGed with youi asseition,'
legardelhe Bible mirnc lee, " there was no posmbilil; M
You seem half inclined to get out of the difficulty by
Cotton Mather's stories. But that would uot matetial|
matters. You will hive hundreds of similar marvela l|
beaides, begihning with Prince Uohenlohe's; or, if Ilia]
appear to you too modem, wilh some of the Alhanaaiu i
catholic nuracles. '
Do not imagine, 1 pray you, that the German prince's n
however out of fashion at present, want for CTidonce, M
of the strongest kind too. If you will lake the tid
peruse a pamphlet is^ed in this city in 18'i3, tnd i
" Miracles wrought hy the intercassion of Prince HohS
you will find the account of three separate and Terj dl
related narratives of (alleged) miraculous curea pa
" through his most serene highness' prayers ;" one on Hij
Lalor, one on Miss Mary Stuart, both of Iceland, and ,
Miss Barbu? O'Connor, in England. These Me iaij \
by a host of regular depoeitions, on oath, before t mu
names, dates, places, evi^ry minute particular being ma
and every imaginable reference given. In Ihe latter i
have (strange to say I) the depositic" '' "■" — ' "
admirable opp^jti^iitj te
thousand veais htace, (6 _ . _
anniMlatcd,; my li ini^r w ai^^ (a *«ar nsiO
<S[^5e minifies "HiBdoa gnB^ )aediirf|r Atit vwa^
■ihtre was no pa
<nled by fye-»ilwi. ■»■ tf fte pfrirJi » »lii* fcy otCMeJ;
by UI7 Baaat, pnwcrf ire Mi i ig Amb «( dK B
' met m OcfBcaan art aatj ol t
tmaae*. «k* Cd Bst pm^ to dcav
Aes," wt ndwl, -l* dM dnO." bat
1 anilMe Mtej «( Tliwimiii.
but of
them,* but
" to the mfliKnce *{ Ike vol M ife bod*." How .
Mj atioagei \a Oe nUncB k Oe bU Aaa tar I
miisclee ! and if we
giatencT were it to Itaak af n>iifit Ifce fafar'
Take, ' ' -'
Id the To
bared I
I dispatched from Canbp
mlLolica in (he Gimm, aa^ ia <
vinee, dcpriifd Ihe gvili? at Aeir .
tim hot}' conloaon rnafjta - ' '
mirKclc ii ""■-"^ by Vicl«r,
B, biitoiy of the penerataoD, . .,..,....
Victdc'ainiidcaTe: -tf aaraK Amid dnala a( Oa « . _..
lepair (o CdBMaataiflc, aad itfia ta fee (fear Ni< MrfM9
igan at ftdtinniia, Ae M b Jataa. Me vT Am« MfaM
~4iibii>iia«ladiHtiaAe|Bba ■< Ike CBpow ZmMw
i^cEled b; (he •knW l iii | i l^ ii. _ " Hew to M «fpal
laM»
Be ttBtOt* (te
md A> ami miCkM Ai^^. lUa
r, a> Afrirm b^<>h wte |«W*ll
<rai>ttlaaii/iWifc»ML li i m J <■■■■«< Aa ■■■■■ m C«a
s.fUBtr^iar^iH-'a -
110 AUTHENTICITY OF THE BIBLE.
all. At Constantinople we find an unexceptionable, dispaatnoiuie
-witness, iEneas of Gaza, a PlcUmiic p?i^osopher, who has tfans
described his obserrations on these Afincan sufferers: "I teas
them myself; I heard them speak ; I diligently inquired by -wliBt
means such an articulate voice could be formed, without any
organ of speech ; / used my eyes to examine the report of my
ears ; I opened their mouth, and saw that the whole tongw had
been cojnpletely torn away by the roots ; an operation which the
physicians generally suppose to be mortal.*'*
It is actually startlmg, to observe the degree of historical
evidence which may be adduced, to attest a falsehood I
What proof that will, for one moment, compare with the
proofs of this Athanasian miracle, can be adduced in support of
a single miracle of the Christian Scriptures? None, Tic
dullest must see, the most bigoted confess, this.
Will you have another specimen in proof that the miraGtes
performed by that " holy catliolic church" which you, notvay
politely I think, call "the verj' Babylon of the Apocalypse,"
•ire not mere clumsy {ind barefaced juggler-tricks, which none
but the ignorant crowd believe ? The Rev. Mr. Forsyth, a
British traveller of tistc, talent, and learning, gives us, in his
book on Italy, an accoimt of a witJisred elm-tree in the Piazia
del Duomo, at Florence, being suddenly restored to vegetation
by the body of St. Zenobio resting against its trunk. The
reverend gentleman's words are : " This event liappened when
Florence was more populous than now, and the most enlightened
city of Europe : it happencvl in the most public place oi the
whole town ; in the presence of many thousands then attending
the solenm removal of the saint from San Lorenzo to the
catliedral. The event is recorded by contemporary historians, and
is inscribed upon a marble columji, noio standing where the tnt
stood ; a column erected in the face of ihdse who saw the miroek
prrformed, and who, certainly, if the tale were false, would not
allow so impudent a story to insult them." — Forsyth's Itabf,
p. 341.
Yo\i see tliat the " very Babylon of the Apocalj-pse" has
'•surviving monuments" for her miracles. Quote to me one
surviving monument of the Bible miracles half so unexception-
ably authenticated. If you caimot, either give up that test of
authenticity, or believe at once in St. Zenobio.
Thus, you see, it is not one or two marvels j'ou have to get
over. Once set up the principle, that plausible historical
evidcjnoe suffices to substantiate miraculous agency, and you
will have to swallow prescription after prescription of that
** medicine" which Eusebius honestly tells us, he administers
"for the benefit of those who require to be deceived."
* Jl<:neM Gaaaeus in Theophrasto, in Bibliotb. Patniin : torn. vUit
I p. 004, 6«5.
AUTHENTICITY OF THE BIBLE. L 1 1
The veracity of the Christian fathers, you say, has little to Co
•with the authenticity of the New Testament. Little to do ?
Why, air, it has every thing to do with it. Every particle of th-.:
direct hitiorical evidence for the autJienticity of the boohs of the
New Testament hanga upon it. How, in common sense's nani".
would you prove the Testament historically, except from t:.-."
ecclesiastical history of the firdt centurj', when its books, if gennin-j,
were written ? And who are the authorities whence our ecdcai-
istical historians derive what tliey discover, or think they dis-
oorer, of that early history of Christianity ? You need not sm\':y
be told that these authorities are the ancient fathers of the
Christian church. If you have studied Lardnur and Jonos au 1
TiUemont and Mosheim, and tlic rest of our celebrated clmi\]i
historiaiis, you know, for instance, that they hold Eusebius to I'j
the very sheet anchor of reliance for all they adduce of i!..-
history of the three first centuries. TiUemont* says oi' him :
" Witnout Eusebius, we sliould scarce have any knowlcil _' j
of the history of the first ages of Christianity, or of the
authors who wrote at that time. All the Greek authors of the
fourth century who undertook to vn-ite the history- of the diurcii.
have begun where Eusebius ended, as ha^ing nothing: cori.-:-.I«.i.iu'. •.•
to add to his labours."t But TiUemont does not think it neces-
sary to inform his readers that this samt.- Eusebius, " without
whom we should scarcely have had any hnoir^edge of the first ages
of Christianity or of the aui/iors who icrotc at that time" uscl
"falsehood as a medicine and for the benefit of tliosc who
required to be deceived.*' If he had, he might hn.ve intlui . !
veiy rebellious doubts in their minds, how much cif that hist<.ii y
which vouches for the Testament's autlienticity was medicinal
and how much veracious.
Untenable, therefore, as yoiur position was, you must yet "en-
dorse for the veracity and sanity of the Christian fathers ;*' or y. -.;
will seetheverv materials of aU ancient Christian history (in; I
consequently tic external evidence for the New Tesuimt nt. )
crumble to pieces before your eyes.
The early fathers " had not the i)ower," you assort, " of making:
olterations in the Scriptures." Why, sir, there is not a siufrlo !». •
in ecclesiastical history more notorious, than that they not only
had this power, but freely exercised it too. Bisliop Marsh, in lii>
Michoclis, than whidi,I cannot cite to you higlicr authority.:
* TtllemoDt was bom In Paris In 1637. His Ecclesiastical History is in
sixteen volumes quarto.
t Quoted in Taylor's Diegesis, p. 359.
% The learned Bishop of Llandaff may satisfy us of this : ** The Intr.>-
doction to the New Testament," says he, "by Mlchaelis, late profwsor at
Gotttngen, as translated by Marsh, is the standard work,comprehendinpr <'••
that is imporUnt on the subject."— Qto/^ed in EUsley*8 Annotation* vn thi
GMsels, vol. ii., (the Introduction,} p. xxvi.
1 2
112 AUTHEXTICIXY OF THE BIBLE.
says; "It is a certain fact, that several readings in our common
printed text are nothing more than alterations made by Oiigen,
whose atUhority was so grectt in the Christian church, that tmmk^
tions which he proposed, though, as he himself acknowledged, sop-
ported by the eyidence of no manuscript^ were very genardOjf n-
ceived"*
The quotations given by early polemics are, you seem to tildnli;
evidence that the books of the New Testament, as being in the
hands of all, could not be altered. The veiy quotations haTOen to
fundsh evidence, that the books then received as holy, and those
now constituting the Testaments, are not the same. "It is to
bo lamented," says Michaelis, in the work I have just quoted,
** that various readings which, as appears from the quotoHont rftkt
fathers, were in ihe text of the Greek Testament, are to be nond
in none of the manuscripts which are at present remaimng."t
As to our detecting the forgeries of Origen or Eusebius, or any of
their contemporaries, by referring to ancient manuscripts, tha^ Jim
are doubtless aware, is an impossibility. They lived and irrole,
Origen in ihe third, and Eusebius in ihe fourth, century. Bnt iff
manuscripts of the New Testament of earlier date than the tixA
century are lost.t We must trust, then, in this matter, entirely to
ihe honour of those who tell us plainly that they thuik it virtnoos
to deceive, in order to advance (wluit they declare to be,) the
cause of truth.
It cannot be considered very marvellous, that the laborious
Lardner should have confessed, that, " the history of the New
Testament is attended with many difficulties,"} but what « mar-
vellous — what may fairly rank next to a modem miracle — is, thit
any man of common sense should ever dream of getting over diem.
I have occupied so much space in speaking of the great leading
facts and general principles, (as conceiving these the more impor-
tant and pertinent to Uus discussion,) that little remains to me to
speak of men. Our readers will judge in Washington's caae be-
tween the authority of Jeflferson and Gouvemeur Moms on the
one hand, and Hosack on the other ; that is, if these authorities
are supposed to contradict each other ; which, to me, they by wf
means appear to do. Both may be correct. Washington may
have been an episcopalian in the days of the early revolutionaiy
war, and a deist in 1799. A sincere deist I believe him to have
been ; and as such the anecdote of Potts is easily explained. As
• Michaelis Introd. to New Test., by Bishop Marsh, vol. ii., p. S68.
t Michaelis* Introd., vol. ii., p. 160.
i '' No manuscript of the New Testament now extant is prior to the tixih
century.**— Michaelis' Introd., vol. ii., p. liil.
The Codes Bexa, deposited in the University library at Cambridge, It
■idd to be the oldest. It was found at Lyons in 1562. See BtcAos Jlorik,
vol. ii., p. 229.
I Lardner*s Credilrtliti/, vol. i., p. 13«.
OP THE BIBLE. 113
let the extract from the ForenEll Address, a, HJcksile quaker (and
such on one you have declared to be Ihc next thing to an atiidsl,)
would SBj as much. They, too, hold the aense of religious dbliga-
tion to be indispenaable. How they eisplaia the term relipoii is
another matter ; and vho can T^nture to tell ub how WnahitLEton
oipiained it i* It ia well known that the patriot hero, on his death-
bed, soughtnone of the consolationB of religion;* and it Imabeen
mnfidenUy stated to me (but as I have uot podtiie authorityf at
hand to subatsJiliate 1Mb, I slate it hypolhetically,) that he auLually
leftised spiritual ud, when it nas pioposi^d 1o SEcd for acler^man.
Any thing like indignation at my simple statement of opinion or
this matter, is much out of place.
But not only ahail Waahingtoa hare been on epifiCopoHon, but
John Adams a congre^tionaliBt— 'John Adams! wlio wrote to
Jefleison, " This would bo the boat of all possible worlds, if Iheia
were no religion in it."^ It only remaiuH lo moke Jefi'ersona
presWteriiui, and Fmnklin a methodisi'l, and then the list will be
Does it not strike yon as somewhat remarkable, that amenpt
this so very religious nation of 177fi, "where infidelity was so
rare that one mi|^t live to a great ap: without meeting it," three
fourths of the very men who look the lead in political cmancipalioil
were, what you uall infldcla 1 and not one of Ihera distinguiahed I
for iiwlouB piety r | 1
Bat enough of men. The best and wisest are fallible, and majf 1
err in opinioD like theii neighbours, and no conclusive argumeirft
eta be drawn, on either side, from such a source.
" t the opinions quoted by you from Addison, Byron, snd.^
"""li, go for what ihey are worth. I
uurtion, that " the sablimlty of the Bible style proves it
i ■aperhaman," reminds me of the following : " The Koran-
Tr peraona attached to the Koran, find nothing eloquent or
'— ' TOt of the book. They assert that Lebid, one of the
IS poets of the Arabs, became a convert upon reading
, Hr) day afirr ill dealh,hy Tnhlaa l*ir, an ejic-iulllin', BBil ftir-
rt by OtDrge Woihlngton Bauct. of Fredericksburg, tbe oUiec day, to
114 AtJTHEKTICITY OF THE BIBLE.
three or four verses of the second chapter, which he bcliered
inimitable in their style."*
I need not advert to my opponent's caricatures of my opinions ;t
being -willing to trust me sagacity of our readers in detectuu
these, and their candour in judging me by my oton worth, Wila
them, too, I leave the decision, whether you or I have subotaa-
tiated OTir positions regarding the French Revolution; whether
yonr proofs of the necessity of a revelation be " naked aasump*
tions" or not; and whether my argument contained in the ecu*
torial article on the "Morals of a Christian City"t be fair Of
unfair, sustained or unsustained.
Of the evidences of prophecy I shall speak in my next letter.
It is childish to urge that my opinions regarding suicide hsre
the remotest bearing on the subject before us, any more than my
opinions on the metempsychosis or any other ancient doctriiw.
Were it not that I know why my opinion is asked, I should not
even have alluded to the subject again. You learnt my senti-
ments on suicide, from personal conversation with me ; yon be-
lieve them to be impopular, and desire to have the benefit of their
unpopularity. I will not disappoint you ; the rather, because I
care little who knows my opinions, on any subject. I conceive,
then, that when a man is situated, so that no one is dependent on
him for support, for comisel, or for affection, so that he has hi»
oA\-n interests only to consult in making a selection between life
and death, he is of right entitled to that selection. He is, in that
case, the judge whetlier existence be a blessing or a curse to him;
and if, unfortunately, he should feel and know it to be the latter,
I perceive neither justice nor expediency in condemning him,
against a deliberately formed detcrniination, to retain it.
I ask pardon of our readers for having been betrayed by (what
I fear must be called a selfish) desire to avoid even the appear-
ance of dissimulation, into the expression of an opinion thus ir-
relevant, supererogatory, and uncalled-for by the subject under
discussion.
One only point in my opponent's letter remains to be noticed.
He speaks, as it is fashionable enough to do, of the " coldness and
hcartlessness of scepticism."
Religion has been called the poetry of reason ; and we are told
that its dreams are so fair and beautiful, that, even if baseless
none but a rough hand or a careless heart would disturb them.
As poetry is often tolerated for its beauties, even when a rigid
analysis discovers folly in its sentiments, so, it has sometimes been
argued, may the pleasing imaginings of religion be received and
approved, even though they may be imaginings only.
• D'Herbelot, mot Alcorax, p. 81.
+ That " because one thing is false, another is j" that I estimate ti>t
truth of records merely by their age, &c., &c.
t See Free Enquirer, vol. iii., p. 312.
rUE BIBLE. 115
_. itif I adopted this opinion. 1 would not chooBe tlie Cluisliin
rcU^on, with ila grave and unadunied tcremonixl, and its abstract
doctrineG, and iU long homilies. If ire look la religion as the
poetzy of life, let na hare the glowing mythology of Greece at
oricv. Let ud agiiiii people the monntains with Oieada, and the
ffnwe with Dryads. At erety fountain let a yoong and heaudlijl
Nniad lean over her magic urn. Let us cloths the Gods witli
hunum frailtica and passions, that we niiiy feel for andinlh Ihem.
Let them lie moved to pily and warmed to love. Let us re-ealah-
llih the Cmirt on Mount Ida, in all its classic magnifloence. Let
' 'I r' venerahle bSbet of tho Gods aasumo his throno by the side of
:? stalely queen. Let the majestic Apollo be there; und Venus,
; her heavenly beauty ; and Pallas, in her peerless wisdom.
Iii^Ukl Iris again as the Berial messenger; and let tho graceful
Ganymede approach, and tender the nectar ^blet. £aniah all o\u'
cold, dull sermoiis, and overthrow o\ir great brick chnrchos, and
let OS attain liavc liic temple of marble, with its gorgeous rites and
uplendid paintings, and its
Give ns incense-breaUung altars, in groves sacred to the graces
and miiaea. Give us the song, and llie dnnce, and the quaint
festivBl. Teliosnotofabali of fire revolving on its axis, nor of
«satellile shining ivilh reflected ligit: but let the God of tiny once
more yoke his golden Bteeds, and the gentle Diana descend to her
sleeping Endymion.
TTiat was a religion of poetry and of beauty, and of rich iroagi-
iialions; and if it be these we seek, let us have It once more.
TcU us not that scepticism ia cold and heartless, because it disd-
pates a few day-dreams about Hie prophet of Nazareth and his
virgin -mother. How bright and glorious, compared with these,
were the dreams that Christianity dispersed I
Let me not be underalood thai I regret lie dreams, bright and
glorious as they were ; they woro dreams of ignorance, wh'MC
Gwcinating InSuenee cheats the reason, and le^ula the mind off
from the important realities of life. I do but say, that if we siwl
have poetical rnncieB, those of the Grecian mythology are infinitdy
more beautiful than any in the ChrialJan revelation.
But tvhy should his creed be deemed cold and hea:
looks not beyond this earth for hLi hopes and sympathies ? Is thece
enon^ hero below to fill the heart and warm the feelingaPi
■'■" prospects of this world so very barren of inlerest, flie'
i nature so very powerless, the lies of affection so ver'
weak, that heaven must 1111 the void ? When about
lui act of benevolence or justice, shall it fail to bring i
B we bear in mind that wc are but Btrangcrs and
. here, and that all ia vanih and vexation of spirit ? When
hjvoly ^ospect is spread before mc, rich in summer beantj',
r
I
..mst T pause and look up to a. Gort of nature, ero I can fedH
mild and cheering influence ? Or if, in the paths of Ufa, I '
aome noble and generous spirit, must I think of the crealor, i
1 Ciin admiie and love the creaturo of his hand J
Thcie may be iJiose in iriiom habit has LTeated such *
natural wanta; and who, to enjoy this world, must fiisl
anuthi^r. I ram but say far myself, that this is not my cut
have fouud, in sublunary scenes and among siiblunaiy ba
enou^ — and more than enough — to occupy my feelings, an
interest my heart.
Robert Pale Owi:
TO ROBERT DALE OWEN.
New York, October 1, 1831.
S.R,
It should be constantly kept in riew, that the question nai)
diaciiesion is the avt/tenCkiti/ vftht Siih, imd not /toa ffrxif i
Utprooft. That it is " a human record of a divine revelation, o
n man-translated transcript of the word of God," docsDOl,lh(n
fore, in the least affect the question. As to the hypercrilioni ot^
the term revelation, it is atteily gratuitous. When we sty da
Bible is a revelation, or the word of God, we do not meaa llut
God wrtrte it, but only, that what is therein allrihuted to r
hi^ vroidl, u so ; Just as words which we might utter wotlld tt
ours, even if recorded by anolter.
One would suppose it time for sceptics to cease olyecUng to ft*
tniracles of the Bible, if it is so difficult, as my opponent COf
tends, lo decide what a miiaclo ia. They will not preteod flM
they are acquainted with Ihc whole arcana of nature. How An
do they knoTV,. that whatis recorded in the Bible ia not m r~-
formily to natnreP Why then do tbey object toitT Thej
perhaps retort by asking us how we, who are likewise ignotu ,^^
some of the secrets of nature, know those events were mincM^
even on the supposition that they tianspictd. In amtwoiiW
would say, let it be admitted, tiiat the scripture erenta jnit ilM
tioned occurred, and we have not the leoat caticem but thiit IMI
kind will regard Iheut as miracles. But how extieiiiely illM
because it contains accoimta of miracles ; at another, arguiA^ tt
they were perhaps no miracles. But perceiving tlut ueilbtf
il,d«k T,Amf;|Q]jg ig tenable, he, prudent man, chartgcs his pontio
AUTHENTICITY OF THE BIBLE. 117
&d aigues that we liaye no means of distinguishing a diTine
liracle from an infernal one, and therefore, that we know not
mt the Bible is from the devil, even if its miracles are real.
nds is his last resort» and it will therefore be worth the while to
Iwdl a little on this point.
First, then, if miracles of any kind be admitted, the existence
yf bdngs superior to man must likewise be admitted ; and this
it once demolishes atheism and nothingarianism, and removes
he objection to the admission of a God. In the next place, it is
not to be supposed, that if God were to make a revelation,
sither internally by his spirit, or externally by a miracle, he
wcmld be unable so to reveal himself as to enable his creatures
to realize, that the revelation by him made was divine, and not
infernal ; and being able thus to reveal himself, it is to be pre-
nimed he would do it, so far at least as to prevent sincere
seekers after truth from being deceived, however he might per-
mit captious cavillers to be led astray by the delusions of the
devil. And thirdly, it is unreasonable to believe, that whatever
the power of the devil might be in this respect, he would be per-
knitted to take the helm of the universe, and thereby moimt the
eternal throne. Now the miracles recorded in the Bible are of
a kind requiring in their performance the command of all nature.
None but the creator could divide the sea, and stop the sim, and
hush the tempest, and perform many other wondrous deeds nar-
rated in the Bible. Such events we should be in no danger of
inspecting for "juggler tricks," were they to happen even in
onr own enlightened day; nay, although it were a day of
"witchcraft and second-sight;'* or their performer of impos-
tnze in accomplishing the same ? Incredulous as sceptics now
•re, they would, in such an event, be compelled to admit,
as did their kindred spirits of yore, that real miracles had
been performed ; though, like those ancient infidels, they might
be led, by their hostility to the heavenly messenger, absurdly
and maligoanUy to attribute his godlike deeds to Beelzebub,
instead of ''yielding to him their hearts, and bending their
knees," as they should do. Nay, has not my opponent said al-
ready, that he should suspect Ms own eye-sight of hallucination,
if he thought he saw a miracle ? He needs not therefore urge
the antiquity o^ the Bible miracles as an objection to ^lem, tho
more espemlly as mere antiquity is not an objection to his be-
lief in other things. The fact is, he is evidentiy deter-
mined not to believe, be the evidence what it may ; and
he needs not, therefore, complain of the kind of evidence
W which the Bible is sustained. Nor must he expect in
(his way to arrive at truth. A man that rejects all evi-
dence, even that of his own senses, has no means left
npon which to decide upon questions at all, and places
himself beyond the reach of conviction and hope. Such a
I, liowever, would do well to relinquish all claim to the
118 AUTHENTICITY OF THE BIBLE.
name of a free inquirer. But suppose we could not be
of any ihing^ (which is the unavoidable result of his role
touching the fallibility of the senses,) still, we should at all
events, even under such circumstances, believe some things, and
disbelieve others. What then, though our senses miffht de-
ceive us, or, if not our senses, yet some " being of light and
beauty on a summer cloud?" What though it were potsibk
that we miffht be imable to decide with certainti/ between a
heavenly and an infernal messenger ? I would ask if the riak
is all on one side ? Might it not be the case, that the snperna*
tural messenger would be di>ine, and that we might be liable to
punishment in disregarding his message ? But what beoHnea
of my opponent's other argument, viz., that if a God exist, he ia
able to make us know him ? What is this but saying, that ve
can distinguish between divine and infernal revelations ? Aa to
the deception of Adam and Eve, I shall not admit that they
were necessarily ensnared by the serpent, knowing, as ibef
did, that God liad prohibited what the serpent enticed then
to do.
The idea that an almighty being cannot reveal himself to hit
creatures in such a manner as to enable them to know, tbat
what he reveals is from himself, is so repugnant to reaaan*
and so self-contradictory withal, that but very few, even of scep-
tics, will adopt it. One man can convince another of w
identity — can demonstrate that he is an individual of whom the
other may have heard — and yet, cannot an infinite being, pos-
sessing all possible resources, enable us to distinguish him from
the devil ? Who can seriously believe so barefaced an absur-
dity?
That the Bible miracles, &c., are disputed, is no argument
against them whatever ; for what will not some men dispute ? The
occurrence of motion and the existence of matter have both been
disputed. And, as we have seen, my opponent is ready at any
moment to dispute his ow7i senses y rather than believe in a
miracle.
I have no where asserted, that the Bible miracles have
stronger historical, evidence than Cotton Mather's. I have
merely said, that neither the Salem witchcraft, nor any otlwi
marvel of any age, stands on the same ground in point of evidetMt
as do those miracles ; and that not a single instance can be pro-
duced containing all the kinds of evidence which they do. This
I am prepared to show ; which I will now do, so far as relates
to all the cases adduced in my opponent's laat letter.
In the first place, the miracles of the Bible were such as nona
but the God of nature could perform, and in the cases of whiA
there could have been no deception, and no possibility of their
being occasioned by a natural cause. Take, for example, the
cases which I have several times already brought into view, tiLi
the Deluge, the destruction of Sodom and Gomorrah, the diviilinf
AUTHEKTICITT OF THE BIBLE. 119
)f Uie Red Sea and Jordan, the stopping and retrogression of tlic
ran, and the raising of the dead. Not a miracle in the list
Keiented bv my opponent, is of a description similar to one of these.
Seomdly, tney are attested by universal histoir and tradition, and
ue connrmed by the physical appearances of the earth, and by
momunental and institutory memorials the world over. Thus,
were there not a Bible in existence, its leading facts could be
penued in the annals of the human race. Not so with any of the
marvels noted by my opponent. Thirdly, they were performed
openly before the community, friends and foes ; and on the strength
of their own intrinsic evidence, they compelled the assimt of all
parties 'to their supernatural character, being of such a nature as
to leave no opportunity to assign them either to deception or natural
causes. None of my opponent's cases arc thus conditioned. A
heated imagination is generally supposed to have had much to do
in the case of the Salem witchcraft ; but no one will pretend, that
it could have had any thing to do with the miracles of the Bible
to which I have referred. Tliat witchcraft was not similar to the
Bible miracles, but was of a nature which left room for deception in
many of the cases, to say the least. But that Cotton Mather wrote
the account thereof, no one pretends to deny. My opponent's
parallel, therefore, between tlie Bible miracles and Salem Ti^itch-
craft, is just so much labour lost, notwithstanding all its display on
paper; and it might just as well have been run between ancient
history of any kind and that same witchcraft, so far as relates to
antiquity, distance, transcription, translation, &c. &c., as between
the Bible and that witchcraft. But I deny that we have no vouchers
for the veracity of the writers of the Scriptures but their o"wn word,
or that their writings have ever been exclusively in the hands of the;
catholic churclL — The miracles of Hohenlohe were cases in which
there was a chance for deception, by connivance on the part of the
subjects of those miracles, in feigning sickness ; oi they might be
amigned, as the protestant physician did assign them, to natural
causes. Besides, here was but one protestant evidence in tliis
case ; and, of course, there was a chance for falsehood or bribery
imd^ these circumstances which would not exist in case of the
witnessing of a miracle by a promiscuous multitude of all descrip-
tions of persons, as was the case with the Bible miracles.
The story of the resuscitated tree at Florence needs more evidence
than the declaration of one man who lived we know not how long
alter the event is said to have happened. Let us have the date of
that event, the names and characters of the historians who record
it, and the religious character of Uie inhabitants of Florence at tliat
period. Let us know whether there were any protestant -witnessi's
uf the same ; for catholics can, as they suppose, get pcurdoncd of a
falsehood for a very small sum of inoney^ and g(;t canonized for
deception in the service of Uicir church. To make this miracle
parallel witli the miracles of Uie Bible, it is necessary to show that
the spectators were enemies, who would not admit its occurrence
r
»
120 AUTHEHTICITY OP THE BIBI.K.
if thej conJd, by the most rigid scrutiiiy, possibly detect uiy imj
tion ; and likewise, that some of those who recorded it were i
tniea. Then, the hLttorians Ihemsehee mnst be credible and
knovn ; and it must be Hhown, that they lived at the linie ;
tended, and were the real nuthors of the accounts of ^iti n
!□ sdditlan fo ell this, it triiut be made to appear, that (he
itself has been contimiaUy assailed by subtle oppoaeis ertu ki
its occnnencc, without their being able to explode it ; and tti
has been so notcrions to all tlie world, that there has beea e*
imaginable opportunity, from tliat day to this, for those iriio do i
believe in it to inrestigate the subject. And ncrw let me wk*
nrailie historians ILathave recorded this ntiiBcle ? IfinditHll
the list of pretended miracles on which catholics the mOBtidv.
The case of the tongveleai talkers eomes now to be coiuraod
It ia necessary, in the first place, to prove by Bslisfactory
that Victor was the author of this acconnt, and Dial it yna
geiy of lie dark ages. Nest, it is necessary to Bhow, that the '■tab
community, fiiends and foes, had access to the palace of ~ "
and admitted the reality of Oie marvel ; for there was a fkr {
opportunity to bribe one Platonic philosopher, than there .., — ^^
have been to bribe t/ie public. Besides, it must ihrlher be pn)w4
that the confession attributed to this philosopher wae not a ibiga];
foisted into the account daring the same dark period
just now alluded. Lastly, it must be shown, that this at
been a matter of notoriety, and open for the LnvesIigatioD of Jll,
from that lime to the prcaenl. Prove a/( these thiDgs, aadliril
thenadmit its reahty, but not that the Bible miracles are not ~
Thus have wu seen, that not one of thecaiies vet adduced;
on the same ground with scripture miradea. 'But while ItaM
little faith in the " lying nondeiB" of popen, I am very tat<K
running to the other Gxtrcmc, and saying, that because IluttW
some felsfl miracles, there have never been any other. Fwfc
very reason (hat there are such miracles, we have grounds f
poaing there have been true ones ; just as when we see cod—
money, we have reason to suppose there are true bills. NOf iP I
believe, that Gad has leA himself without witness 'as ' '
even in this very age oftlie world. In my next, I inter
tL mass of irresistible evidence to show, that he does, ii
nothing supernatural in modem days, shall no longer be mpl
against ancient niiracles. Could nothing of the kind, bowem.
be shown, this would be no serious objection to those llrTnl^f^
seeing infinite nisdom knows best when to cause mijadct, txi
when to forbear to cause them.
The pertinacity of my opponent, in continuing to petsist
futile attempt to prove Waaiington an infidel, directly in the 6v
of his whole public and private cbaracter, ia truly astoniduoc. "
i* not that the cause of Chnstiamty will stand or bll by Ihe ndi
AUTHENTICITY OF THE BIBLE. 121
opposition of a great name, but it is to shield the reputation of that
iUustrious personage from the stigma of being a hypocritical infidel,
that induces me to present what follows.
Bancroft, in his Life of Washington, says : " He was as eminent
for piety as for patriotism. In principle and practice he was a
Clmstian. The support of an episcopal church, in the vicinity
of Mount Vernon, rested principally upon him ; and here, when
on his estate, he Tvith constancy attended public worship. In
his address to the American people at liie close of the war,
mentioning the favourable period of the world at which the
independence of his coimtry was established, and enumerating
ihe causes which unitedly had ameliorated the condition of
human society, he, above science, philosophy, commerce, and all
other considerations, ranked * the pure and benign light of revela-
tion,* Supplicating heaven that Ms fellow citizens might cultivate
Ihe disposition and practise the virtue which exalt a community,
he presented the following petition to his God : ' That he would
most graciously be pleased to dispose us all to do justice, to love
mercy, and to demean ourselves with that charity, humility, and
padfic temper of mind, which were the characteristics of the
moine author of our blessed religion; without an humble imitation
of whose example in these things, we can never hope to be a happy
nation.' During the virar, he not unfirequently rode ten or twelve
miles firom camp to attend public worship ; and he never omitted
tins attendance when opportunity presented. In the establishment
of his presidential household, he reserved to himself the Sabbath,
free from the interruptions of private visits or public business ; and
thron{^out the eight years of his civil administration, he gave to the
instiMions of Christianity the influence of his example" Ramsay,
tnotfaer of ms biographers, says : " He was the friend of morality
and religion ; stea£ly attended on public worship ; and encouraged
and streng^ened the hands of the clergy. In all his public acts,
he made the most respectful mention of Providence, and, in a
word, carried the spirit of piety with him, both in his private life
and public administration. TLq equanimity which attended him
throu^ life, did not forsake him in death. He was the same in
that moment as in all the past ; magnanimous and firm; confiding
in the mercy and resigned to the will of heaven. He submitted to
the inevitable stroke with the dignity of a man, the calmness of a
philosopher, the resignation and confidence of a Christian. His
body, attended by military honours and the offices of religion, was
deposited in the family vault." Weems, another of his biogra-
phers, says : " I have often been informed by Col. B. Temple, of
King William's coimty, Virginia, who was one of his aids in the
French and Indian war, that he has frequently known Washington,
on the Sabbath, read the Scriptures and pray with his regiment,
in the absence of the chaplam; and also, that on sudden and
unexpected visits into his marquee, he has, more than once, found
him on his knees, at his devotions. The Rev. Mr. Lee Massey,
122 AUTHENTICITY OF THE BIBLE.
long a rector of Wasliington's parish, and from early life his inti-
mate, has frequently assured me that ' he never know so constant
an attendant on church as Washington. And his bchayiour in the
house of God/ added my reverend friend, * was so deeply rere-
rential, that it produced the happiest effect on my congregation,
and greatly assisted me in my moralising labours. No company
ever withheld him from church. I have often been at Mount
Vernon on the Sabbath morning, when his breakfast table wm
filled with guests. But to him they furnished no pretext for neg-
lecting his God, and losing the satisfaction of sotting a good
example. For, instead of staying at home, out of false complais-
ance to them, he used constantly to invite them to accompany him.*
His secretary. Judge Harrison, lias frequently been heard to sax,
that ' whenever the general could be spared from camp on toe
Sabbath, he never failed riding out to some neighbouring chnrd^
to join those who were publicly worshipping the gi'eat Creator.'
And while he resided in Philadelphia, as President of the United
States, his constant and cheerful attendance on divine service iM
such as to convince every reflecting mind, that he deemed no lewe
so honourable as that of his Almighty Maker ; no pleasures eqnil
to those of devotion ; and no business a sufficient excuse for neg-
lecting his Supreme Benefactor. In his last illness, he behsred
with the firmness of a soldier, and the resignation of a Christian.
He was once or twice heard to say, that, had it pleased God, he
should have been glad to die a little easier, but that he doubted not
that it was for his good. Silent and sad, his physicians" (Drt.
Craig, Dick, and Brown) '* sat by his bed side, looking on him as
he lay panting for breath. They thought on the past, and the tear
swelled in their eyes. He marked it, and stretclung out his hand
to them, and shaking his head, said, * O, no! don*t! dontJ*
then, with a delightful smile, added, *I am dying, gentlemen,
but, thank God ! I am not afraid to die.* Feelmg that the honr
of his departure out of this world was at hand, he desired that
every body would quit the room. They all went out, and accord-
ing to his wish, left him — with his God."
Such was the man whom sceptics who liave not even read hi*
life, (as my opponent informs me he has not,) have the effroniay
to claim as an infidel — a man who recognized the Scriptures ai
revelation, and liieir author as divine ; who was a member of a
Christian church, and constant in his attendance on pub ic wor-
ship ; who was habituated to the reading of tlie Scriptur. s as a
religious duty, and to acts of private dovotii>n ; and who, to his
dying moment, remained stedfast in his religious views. And
these circumstances by tlie way, show pretty clcurly in vhat
sense he used the term religion. And on what ground j* do tbey
presume thus to traduce the illustrious dead ? to brand him
virtually with the character of hypocrite and infidel, when ali
America, all the world, know better ? Why, a mere conjedun
of one who pretended to be in his secrets, and who was therefore •
AUTHENTICITY OF THE BIBLE. 123
f he has told the truth, by having exposed this secret. I
ere cor^ecture; for it seems, Gouverneur Morris did not
. Washingtoii told him he did not believe in Christianity.
s not uncommon for many, when they express an opinion
a*8 sentiments or character, to express ihemselves in this
ly, meaning to be understood merely as expressing their
Besides, it is worthy of remark, that this is mentioned
iington*s secret view of the subject, thus directly charging
h being secretly what he was not openly, and even different
lat he professed to be, thereby making him a base hypo-
well as an infidel. Again, it is not a little marvellous,
*erson himself should not have stated this on his own au-
instcad of giving that of Gouverneur Morris. Had not he
jportunity, by personal acquaintance witli Washington, to
his infidelity, if indeed there was any Uiing of the kind ?
Washington so consummate a hj'pocrito as to elude
1, even by his penetrating eye ? But is it not very
ihaX Jeflcrson may have made a mistake in this item of
oal, 83 he did in several other instances. At all events,
1 will sooner believe that it is even a forgery, if they
ribute it to a better source, than to believe Washington
been an unbeliever in the Bible, in direct contradiction
jstensible character. Suppose, however, contrary to
J, that Washington did, towards tlie close of his life,
sceptical, this has nothing to do with the question in rela-
fhich the characters of Washington, Franklin, and others
reduced. That question was. What was the character of
who achieved tJie liberties of our country? And it will
. moment be pretended, that, at the time of the revolution,
^n was not a believer in the Christian religion.
John Adams, suppose it were true, that in his dotage he
ewhat sceptical, it would not hence follow, that he was so
ne of the revolution. As I said in my last, I am quite
t he was a member of a congregational church. And
Adams, his brother, certainly was. With regard to
I, he wrote his own memoirs at an advanced aye; in
3 states, that, when a young man, he was sceptical ; that,
iding scepticism, he adopted the Socratic mode of dis-
by asking his opponent questions, as the easiest and the
ethod; and that, in this way, he sometimes obtained
which neither his cause nor his arguments merited. The
; is his epitaph, written by himself a long time before his
124 AUTHENTICITY OP THE BIBLE.
THE BODY
of
BENJAMIN FRANKLIN,
Printer,
(like the cover of an old book,
its contents worn out,
and stript of its lettering and gilding,)
lies here food for worms.
Yet the work itself shall not be lost ;
For it will (as he belieyed) appear once more
in a new
and more beautiful edition,
corrected and amended
by
The Author,
How egregiously do men miss it, when they undertake to mib
assertions in relation to things concerning which they have sot
informed themselves. How supremely ridiculous for strugBt
who have not even read the lives of our distinguished men, to
undertake to teach native Americans concerning their chancter,
who are conversant with their biographies as schooUbookiy fron
their very childhood I Shame on tJie few Americans wlw wifl
suffer themselves to be fooled in such a manner .^As tomytn-
thority relative to Ethan Allen, here it comes. It is contained in
the New-York Observer of July 17, 1830. It is as follows. "Dr.
Elliott was well acquainted with Col. Allen, a celebrated infidel in
Vermont, and made him a visit at the time his daughter was sick,
and near death. Ho was introduced to the library, where the
colonel read to him some of his writings with much self-conmli-
cency, and asked, * Is not tliat well done ?* While they weie mns
employed, a messenger entered, and informed Col. Allen thtt his
daughter was dying, and desired to speak with him. He imme-
diately went to her chamber, accompanied by Dr. Elliott, ^
was desirous of witnessing the interview. The wife of Col. ABen
was a pious woman, and had instructed her daughter in the prin-
ciples of Christianity. As soon as her father appeared at the bed-
side, she said to him, * I am about to die ; shall I believe in the
principles you have taught me, or shall I believe in what my
mother has taught me ?* He became extremely agitated, Ms chin
quivered, his whole frame shook, and, after waiting a few mo-
ments, he replied, * Believe what your mother has taught yon!'
So much for the sincerity of Ethan Allen's pretensions to in-
fidelity. With regard to the statement relative to the small
amount of infidelity in this country in our revolutionary diys,
my opponent will recollect that ^Franklin was its author, whom
he has tried to claim as an infidel, and who undoubtedly knew
quite as much about the religious character of tliis country at thit
time, as did Mr. Owen, who was not then horn. And u t»
t of the latter indiiidiul, Out three fuurtlis it! our
% political eroancipntoia vece sceptics, 'lis altogfthet a
a A5scrtii>nj "whirh he hms iio authoritj whatever for mah-
id which can sb^lutolj be disprored.
JliQE, then, has be ulteiljr failed in his altfmpc to pioie cur
BlutionBi)' potiioU ioCiJels, and in making out our revolation
Tne instance in which infidels h»Te led tlie van of reform .
connlry was at that period peculiarly free &oiu infidelity, as
'' ~ n seen by Fianklin's slatemenL It was an eminently
ad religioua coonlrr, as Ihc instilulluoa and customs of
ind all go to prove. And thia will account for the good
id auspicious result of oiir leTolutioaary struggle. Oiir
II were not pro&i^lc infidel FaiisiaDs. Our nUeis were
Ksuigainary infidel RobespierTeB. . Had ibe; been so, it ia
to see, tbt we should haie shared the direful fate of ill-
d Gallia, and crouched beneatli tbe yoke of a Napoleon,
xlief&om tlie 1b^ tolerable one of infidelity. But, to iv-
« the subject of the authenticity of the Bible.
)t my opponent know, thai a i:irary was established at
ore than five hundred ycaia before Christ, and that
used to write on parchnerU ? Why then talk of
papipvsf As to the writlen moiaiBumI on plastered
\, mentioned Deuteronomy, chap, ivii., tpt. 2, 3, il ia
I itrous proof that that was Uic only made of wiHnu
f the Jews at that time, aa our monumenta are thai tee
a (hat the Others of ibe church could moke altem-
B Bible without betiig detected, because Origcit made
a itself. How ifi it knowD that he mado
I, unless those altemtions were detected ? He did iu-
liona in the doctrines of the church;
. . ■e condemned.
The concGssiona of opponents arc always considered as so
: Loli ptire gold ; and tlierefore the quotations in my last from
"Ujseau and Byion, relutire to the excellence and importaaea
: the Christian religion, are "worth" cuusidemble to oursida
:' the question.
The sublimity of the Btyb of many p"'' "^ ^h" Bible, ia
.. kjiowledged 1^ tt^ beat of critics, both Chiialian and infidel,
. be superior tn any other writing whatever. But this was but
I. of tho internal evidences by mo addnced in my last. Why
. ' not the others noticed i
I appeal to what I bave written, as evidence that I have not
rLcatured the opinions of my opponent. The render coa
..imiue at his leisure.
Thosubject of suicide has a most importimt bearing on (be
qtiestion mider discussion. It seems that the greatest heatlitn
phtloBopbers justified it; and this, amon^ other thingrt, 1 pro-
duced as evidence of Iheir moral darkness, and tlu^ii iittcSiAV-j
. Of tbiG 'ig|it of rsraJslioD. It waa thciefoie incuntbcTA tm. \aj
[
I
126 AUTHESTICITY OP TUB BIDLK.
opponent, wlio liad denied ita necessity, eilher (o relr!
the existence or auch an evil oniang ihoae heathen w
clercnd the evil itself. He seemed desirous to Evade I
subject, bj passing it over in silence, slill insisting that i\
lion was unnecessnry. What less could I do, Dnder
circumstimceg, than lo draw him out 1 He hud indeed told t
in common comciaalioQ, before three Or four other iadiTidni
that he did not disnpprore of suicldo under certain diaa
stances ; and this mnde me Elill more desirous la draw from lu
a public STUwal to tliat effect; not foi the sake of eiposiii; ii
to pr^udice, but for the sake of exhibiting infidelity to the pH
as it now is, in all its horrid features, thereby enabling Ihem I
be duly en their guard. Thank heaven! I have Huci "■"'
and now the conmiunity are given to understand, thai Ihi
leader of the day does Dot disapprove of self-murder, i
considered, but only a9 nrctiiiataiti.es may happen to rendet i
inexpedient— just what might be expected from nm »h
believes in no future retribution. This doctrine annihitlUl
moral obli^tion at once, and all sense of moral evil. Ai'
though he has accompanied his admieiiian with many modiSo
lions, it involves a sentiment truly diabolical, and one wlw
takes a wider range than at first sight meets the tye. Eta,
man knows his own sorrows better than another; and if ft
taking of one's own life, at any tale, were to he comadoti
allowable, he would be his own judge, whether his snffinil|
were sufflcienl to justify him in the conunis^on of the Iw
deed, He might very easily atgue himself into the beUtC OH
it would be a greatfr evii lo him to live, than it would b* M
others a benefit. Seeing that many widows and orphasl M
along very welt in the world, he would naturally coneludb tul
his own might do the same. And should he deem his lib V^^
burthensome lo be endured, and suicide no intrinuc crim
quickly indeed would the ties of •conjugality an
be simdered, and the purple stream be made to uow. ado, i
deed, if at death it will bo all the same with the pinte, t
murderer, the self-murderer, and the lirtuons men ; nviea M
crime are of so little consequence ; it makes but little di
what men do. And especially, if the taking of life, iiUl
eonudered, is not wrong, the heathen do aeli in destroying Ihrit
deformed and sickly infants and decrepid old people, and tkU
ridding aociety of ita burthensome members. And now, lir, Ai
not erade this question, but have the moial eoucage lo aMW
it, for it has a concern with our discussion : Do tUe betthcB <
well or ill in tliua relieving Ihemselvea of Uieir barthent
utility la the test, most assuredly sueh a stale of things wolM!
righL If murder, in itself considered, is not wrong, the fMll
such cases would vastly oveib stance the evil- Tlus is Mti
AUTItEfiTlCITY OF TUB BIBLE. 127
of (hal whkh Blotis and mTaiiabljr abolisLea the aame. One
word before I quit this poiul, and that is, that it must be obvioul
t« all, that the foregoing sentiment relative to the talcing of life,
must tend greatly to proraoto murder as well as Buicidp, making,
as it dooB, the killing of a mati and a beast intrinsicall; the
lame. And, to be surf, why not inlrinaically the eame, if man
has no Eoul I
Tbe hesTen which my opponent would choose, ia precisely
what might be eipected from the depraved heart of man, viz., a
■enwial one. And his Gods, too, he would have correspond
with his heaven — ^Gods possessed of " human liailtics and liumnn
Yes, he would really prefer the darkness of old heathenism,
to the glorious iight of Chrialianity — the paltry, grovellinp,
wallowing aenauality of a mythological Elysium, to tiie purity
and holiness of heavcQ — the infamous Gods of the heathen, la
the ndorable and infiuile creator. Who could believe, Itiat on
individual could be found Ik all Christendom that would advance
8 sentjcaent like this ? And how evident it is, that a man
posaesaed of such feelings with regard to iLe spiritual worid,
must be eternally excluded from the kingdom of God Ihim
incapacity to participate in its sacred cnjoymeuts, if for no other
We see nothing as yet of the passage of Scripture whicli says,
that Muses wrote an accoimt of his own death, nor of thai
which says the Bible was lost and fuitnd. Neither have we yet
been shown what branch of modem knowledge proves witch-
craft to be impoaaible. Indeed, my opponent acems in a fair
way tu prove, not only that it is not impossible, hut tliat it once
actually existed at Salem. All that be has done thus far
lelatiie to the subject, goes to prove, not to tUtprove, witchcraft.
And the same may be observed in relation to popish miracles.
tnstead of directly clearing away the mass of rubbish con-
tained in my opponent's last letter relative to the interpolations,
misrepresrntaliunB, and liistorical evidences of the Bible, I shall
present direct etidenee of the genuinenoss, authenticity, and im-
cocTupled preservatioti of that book ; in doing which, I shall
make a few brief extracts from several writers on lioee aabjects,
na contained ia Watson's Theological Institutes. These ei-
Iracta I make the ralhor, because much of what is contained
(herein is mere iiistory, though blended with, argument. I aball
begin with Watson himself.
The first step in this inquiry is, to aacertum Ike fr.' '
128 AUTHENTICITY OF TUE BIBLE.
and actions of the leading persons mentioned in Scripture as tiM
instruments by whom, it is professed, the reyeiations they con-
tain were made known.
With respect to these persons, it is not necessary that our
attention should be directed to more than two, Moses aad
Christ, — one the reputed agent of the Mosaic, the other the
author of the Christian Revelation ; because the evidence which
establishes their existence and actions, and the ]|>eriod of both,
will also establish all that is stated in the same records as to tha
Subordinate and succeeding agents.
" To the existence and the respective antiquity ascribed in the
scriptures to Moses and Jesus Christ, tJlie foimaers of the Jew-
ish and Christian religion, many ancient writers give ample tes-
timony : who, being neither of the Jewish nor Christian religion,
cannot be suspected of having any design to furnish evidence d
the truth of either. Among these writers are Manetho, Chere-
mon, ApoUonius, Lysimachus, Strabo, Justin, Pliny, Tacitm
Juvenal, Longinus, the Orphic verses, and Diodorus Sicuhia.
Justin Martyr expressly says, that most of the historians, poet^
lawgivers, and philosophers of the Greeks, mention Moses as the
leader and prince of the Jewish nation.
" As to Christ, it is only necessary to give the testimony of two
historians, whose antiquity no one ever thought of disputing.
Suetonius mentions him by name, and says, that Claudius ex-
pelled from Rome those who adhered to his cause. TaciiW
records the progress wliich the Christian religion had made ;
the violent death its founder had suffered ; that he flourished
imder the reign of Tiberius ; that Pilate was then procurator of
Judea; and that the original author of this profession wai
Christ. Thus not only the real existence of the founder
of Christianity, but the period in which he lived is exactly
ascertained from writings, the genuineness of vi^iich has nerer
been doubted. -^'
"With respect to the scriptures of the Old Testament, the lin-
g^agc in which they are written is a strong proof of their an-
tiquity. Tie Hebrew ceased to be spoken as a living language
soon after the Babylonish captivity, and the learned agree that
there was no grammar made for the Hebrew till many agei
after. The difficulty of a forgery, at any period after the time of
that captivity, is therefore apparent. Of these books too, there
was a Greek translation made about two hundred and eighty-
seven years before the Christian era, and laid up in the Alex-
andria^ library.
*' Josfephus gives a catalogue of the sacred books among the
Jews, jh which he expressly mentions the five books of Moses,
thirteen of the prophets, four of hymns and moral precepts ; and
if, as many critics maintain, Ruth was added to Judges, and
the lamentations of Jeremiah to his prophecies, the number agrees
with those of the 0\<3l Testament as it is received at the present
day.
^P ACTHESTICITY OFIhX BIBLB. 129
" The SiuDarilans, wlio sepataicd bom tbt Jem, man; tmil-
Jred reua before tbe birth of Christ, etta befine the BKb;^aB^
captirity, halo in Iheir tanfoaie a Poiuteiich, in the Dwin ex-
actly Bgteeing with the Uebceir; and Ihe pa^D miters before
cited, n-ilh msny others, speak of Uoiea Dot doI; aa ■ lai^Ter
Bud B prince, but u the author of books esteemed lacreil hj the
Theso books could never have been mrreplilioilslj put forth
ia the name of Mases, as the Ai^iuneitl of Lesue most foil;
proTes.
" Could any man, now at this day, inrenl a book of sfalotea
nation aa ihe only book of slatntea that ever lltEj had knovD >
As impossible was it for the bo<As uf Hoses (if thn were in.
Tented in any age after Moses) to have been received for what
they declared themsetvcs to be, viz.. the Gtatoies and mimicipal
law of the nation of the Jews : and to hare petsoaded the Jews,
that they liad owned and acknowledged th^ books, bH along
frinn the dajs of Hoses, to that day in which they were first in-
vented; that is, that Ihey had owned Ihem before they had eva
so much as heard of them.
" But DOW let us descend Lo the utmost degree of supposition,
viz. Uiat these things were piaclised before these books of
Moses were foi^d ; and that tlu»e bo^ks did only impose upon
Ibe DBtion, in making them beliere ihat thej had kept these ob-
servances in memory of snch and such things as were inserted
in those books.
" For example, suppose I shontd now forge tome romantic sloiy
of Bttange things done a thousand years ago ; and, in confirma-
tion of this, should endeavour lo persuade the Christian world
Ihat they hud all along, from that day to llus, kept ihe &rst day
of Ihe week in memory of such a hero, an ApoUonios, a Barcoa-
has, or 3 Mahomet ; and faod all been baptized in his name ;
and sworn by hia name, and npon that very book (which I had
then tbrgcd, and which they never saw before) in Iheir public
judicattireg ; that this book was (heir gospel and law, which iboy
had ever since that time, these thousand jeara post, universally
teoeired and owned, and none other. I would ask any deiat,
whether he thinks it possible that such a cheat could pass, ot
such a legend be received as the gospel of ChnstxiiD» : and that
Ihey could be made to believe that they never hod any olhei
gospd?
lliis
able reasoning has never been refuted, nor can be ; and
if the books of the law must have been written by Moses, it is
u easy to prove, that Moses himself could not in the naturo of
the thing have deceived the people by an imposture, uid a pre-
tence of miraculous attestations, in order, likd some later law-
firvta among the heathens, to bring the people more willindy
lo submit lo his institutions. The very inslaneea of miracles no
fires rendered this impossible. "Suppose," aa^ja \\io WiXWi
r
I
>
I 30 AUIHESTIC1TY OF THE BIBLS.
writer, "any man should pretend, Ihat yealerday he dirid^
Thames, in presence of all ihe people of Lunduii, and can
the whole city, men, ivomen, and children, ovei to Southva
on dry land, the waters standing like walls on bolh sides;
say, it is moinUy impossible that he could persuade the po^
of London that this was true, when eieiy man, womar "
child, could contradict him, and say, that this was a no.—,.^
fiilschood, fot that they had not seen Ihe Thames so diTidsi
nor had gone over on dry land.
" As to Moses, I suppose it will be allowed mo, that he «
nothare persuaded six hundred thousand mentbathe hadbliKl|lI
them out of Egypt, through the Bed Sea ; fed them forty yetr»
without bread, by miraculous manna, and the other nMUn M
fact, recorded in his books, if they had not heen true."
By these arguments, the genuiueness and authentici^ of tb
books of Moses are established; and as to those of theprnpluM
which, with some predictions m the writings of Moses, compiJM
the prophetic branch of the evidence of the divine authori^ cf
Hie rerelations they contain, it can be proved, both from JeiiiA
tradition, the list of Joaephua, the Greek translation, and ftoB
their being quoted hy ancient writers, that they esilted muf
ages bcfoie several of those events occurred.
We have seen the manner in which these mloa are apj^fd.
to the books of Moses. The author thus applies them le Ibt
Gospel :
" Baplism and the Lord's Supper were instituted Mpeipelul
memoriala of these thinp ; and they were not instituted in aOc^
nges, but at tho very time when these things were said lo bt
dune ; and have been observed without interruption, ia all lie*
ihroQgh the whole Chrisitan world, down all the way ftom iSit
lime to this. And Christ liimself did ordain apostles and other
ministers of his gospel, to preach and administer the uat-
ments, and to garem hia church, and Ihat always, even untotb
end of tho world. Accordingly, they have continued by regilD'
succession to thia day, and no douht, ever shall, while the Mrlh
shall last. So thai the Christian clergy are as notorious a nit-
ler of fact, as tJie tribe of Levi among the Jews.
" The truth of the Gospel history (independent of the qoMtiiin
of tho inspiration of the eacred writers) rests upon the suw
basis with the truth of other ancient books, and its prtimM*
arc lo be impariially eiatnined by the same rules by which ■«
judge of Ihe credibility of all other liistorical monumenb. ApJ
if we compare the merit of the sacred writers, as hiiloriaii, with
that of other writcrB, we shall be convinced that they are inferint
to none who ever wrote, either with regard to iwnitofjf i^f^
mm, aequa'rilaitce teilh/aclt, candour tf mind, and reterctajlt
tnHh"
No public contradiction of thia history was ever put foiia Ij
the Jewish mlers to slop the progress of a hatefiil religion,
though Ihcy had every motive to contradict it, bolh in jostika-
AUTIIKNTIOITY of the nlBLE. 131
(i*f themselves, wh
" Just One," an
K of the spreading dt
Wo bore alreiidy q'loldd the lestimunica ofTacitus and Suet-
JSm to the existence of Jesua Chiist, the founder of the Cliris-
tUn roligiuD, and of hia crucifixion in the reign of Tiberius, and
during tha pracuralflrship of Pontim Pilate, the time in which
Ihe ETnogelisla place tLat event. Other references to heathen
nuthore, who iuuidentnUy allude to Christ, his religion, and fol-
lowerB, might be given ; such as Martial, Juvenal, Epicletus,
Trajan, the yoonger Pltny, Adrian, Apnieius, Lucian of Samo-
aala, and others, some of whom abo afforded teatimonica to the
(leslruclion of Jerusalem, at the time and in the eircumatances
predicted by our Saviour, and to the antiquity and geiiuineneas
of the books of the New Testament, But, as it is well observed
by the leKroed Lardner, in hia " Collection of Jewish and.
tfealLcn Testimonies," "Among all the testimonies to ChriiCi' i
anity which we have met with in Ihe first ages, none are mora i
taluitble and important than (be testitnonies of those leamad
philosophers who wrote against us; Celsl's in the second cen-
tury, P0RPHVB.V and lIiERocLES in the third, aud Juliah in the
Tlie historical evidence of the antiqaity and genninenesa of
Ihe boolcd ascribed to Moses, and those which contain the history
of Chiisl and the GstabliahnieDt of his religion, bein^ thus con.
plete, (lie integrity of the copies at present received is the point
next in question.
With respect to the Scriptures of the Old Testament, the list
of Josepkus, the Scptuagint translation, and the Samuiitan Pen-
tateuch, are sufficient proofs that the books which are received
by us Hs sacred, are the same as those received by the Jews and
Samaritans long before the Christian era. For the New Testa-
ment, besides Oie quotations from almoM all the books now in-
daded in that volomc and referencea to them by name in the
eatlieat Cbriatian writers, catalogues of authentic scriptures were
published at very early periods, which, says Dr. Faley, " though
numerous, and made in countries at a wide distance liom one
another, diBtn- very little, differ in nothing material, and all con-
tain the four Gospels.
" Farther, at certain slated seasons, the law was publicly read
before all the people of Israel ; and it was appointed to be kept
in Ihe ark, for a constant memorial against tliose who trans-
gressed it. Their king was required to uiriK him a copy qf thii
law in a book, out q/ that which was fi^ofe t/io priesit, the Lf-
vil£», end to read therein all rfta days of Ais Ufei their priests also
were commanded to teach the children qf Israel ail the statuti^
Itkich the Lord had apoiea to thtai by lite hand of Moses; and
rwere charged, not only to make it famihar to themselves,
to teach it diligently to their children ; besides which, a
prohibition was annexed, ag^at either nraka\% ^.-a-j
r
I
132 AUTHEBTICITT OP THE BIBLE.
addition to, ot dimiimtion irom, the Inw. Now, Bach pieixflt
&a these could not have been given by an imposWr who mt
udding to it, and wlio would wish men to fo^et rallier OM
eiyuiu them to lemember it; for, aa all the people vere obliged
to know and observe the law under aerere ponallies, they wsf^i
in a manner, the (imslees and guardians of the law, as w~" "
Ihe priests and Levites. The people, who were lo teach _....
children, muat haye had copies of it ; the pricats and Letilw
must liaie had copies of it ; and the magistratcB must hiTS iti
copies of it, as being the law of the land. Farther, aAitlto
people were divided into two kingdoms, both the people oTIitUl
and those of Judah Etill retained the Bame book of lite law: ud
the rivalry or enmity that subsisted between the two kingdooii
prevented either of them from altering or adding to the law.
" Lastly, the Offreemenl qf aU the maauscripla of the OU
Testament (amounting to nearly eleven hundred and flfly)«liutl'
are known to be estant, is a clear proof of its uncormpled p»
' Although the vanous readings, whiuh have been disoonBJ
by learned men, who have applied themselves to tJie coUeettWi
of every known mrmuscript of the Hebrew scriptiiraa, HUMlt'
to many thousands, yet these diderenees are of so lilUa vVif
moment, that theit laborious collaliona afford us scarcely in
opportunities of correcting the sacred text in important pouag*
" EiiusUy BatisfBctoty u the evidGDco for tbe integrity tA
uneurruptnoas of the Now Testament In any thing maleriaL
The testimonica adduced in the preceding section in baialf tf
Ihe genuineness and auUienticity of the New TcBtomcnt *i«, in
a great measure, applicable to show that it has been tTansmilted
to us entire and uncormpled. But, to be more particnUi, VI
remark, that (he uncomipted preservation of lie books of iJtt
New Testament is manifest
" First. Fmm ihnr cmlenli ; for, so early as llie two finlcts-
tnriea of the Christian era, we find the very some fadi and Ikt
very same doclrinn universally received by CbrisliaJtl, whid W
of the present day beliere on the credit of the New Tf '
" " " " ---''rml corruplion of Ika
i Ivstige of juc/t a eot..^-.^ —
3l be corrupted during the iifc o(
ineirauiDDia; ana oeiore meu' aeath, copies were diapCTsed unou
the different communities of Christians, who were sc«n<nt
ihroQgbout the then known world. Witliin twenty yean ate
the ascension, churches were formed in Ibo principal ciliai of IM
Roman empire ^ and in all tlicso churches, the booki of t^
New Testament especially Iho four Gospels, were read u a-pnt
of their public worahip, just as the writings of Hoaet ui Al
prophets were read in the Jewish synagogues, NorwOBldli*'
use of them be confined to public worship ; foe these books win.
not, like the SybiUino Oracles, locked up from the vvnuH af
Ihe public, but were ex'^oaed to yublic investigation. wbUtfV
AUTHENTICITY OF TliE BIHLE. 133
controyer^et, Iherefore, arose among diffeient Becis (and the
chiurch was very early rani willi floree contentlona on doctrinal
pointfl,) the Scriptures of the New Testament were received
and «.ppealed lo by every one of them, as being contlusive in all
nialters of conlroTBrsy.
" Third. From tic agrcemtni of all Ha maimieripta. The
lAiXyfAnuaiKf rarions leadings wMch lire said to be fomid in
Ihc mamiscripta collated by Dr. Mill, and the hmtdnd and Jlfty
t&ouitiHd which Giicabaflt's edition is said to contain, in no
dep-ee whatever affect Iho general credit and integrity of the
leit.
" Fourth. The last testimony to be adduced for the integrity
aud unconuptnesa of the New Tealament, is furnished by tile
ayretmtnt of the ancieal veriiom and quotations from ii, vihicA are
made in lit tBriliiigt of Uie Cftrishorw if fhe first three centurieg,
anil in (hoae of the mccceditig fathers of the E/ntrch." — RomCi
How inaigniflcant, how contemptible do all the canllings of
scepticism appear, relative to the numerous manuBcripts, the
vanous readmgs, the interpolations, the alttratlons, and the
mislraiislBtions of the Bible, cotnpared witli such leasoniiig,
such evidenco as this.
One point more I will bring into view, with which I will
dose th^ letter ; which point is, the rapid spread of Christianity
during the firBt ihcee centuries, and its glorious triumph over
paganiam, with all its Elysian fields, its human, deities, its
oracles and prodigies, its pomp and power. Here again I shall
make further extracts.
" The fact to be accounted for is, that the first preachers of
tlie gv^>el, ihough unaupported by human power, and uncom-
mcnded by philosophic wisdom, and ercn in opposition to both,
succeeded tn effectmg a revolution in the opinions and mamiera
of a preat poitinu of the civiliied worldt to wbicli there is no
parallel in the history of mankind.*
Tacitus, about A.D. 62, speaking nf Cliristianily, says, —
■' This pernicious superstition, Ihough checked for a while, broke
out again, and spread not only over Judea, but reached the city
of Rome also. At first, they only were apprehended who con-
fessed themsetves to be of that sect ; afterward, a vaai multitude
were discovered and cruelly punished." Pliny, the governor of
* The iikccf H of Maham^ tboiigh sometiiae? pnah^ forward u a pajAl'
.» i_ •_ *.-- t-.t — ^ .t ^Qg empTojed and Uit H^ct produced, a per-
conquoft and cDmpulii^Dii i ll» eFeet wai to
Ji, the lutunil pBulons of men lor phmder
it Burtly uguee cither a very ftiul jndgment.
Mod veic perEOitded, wttn Qify
AmbUm impostor to Ihn hope of
I
134 AUTIIEHTICITY OF THE B
I'ontos and Bithynia, near eighty yeiura aller ihc death of Cbn
in his well-known leltet tu Tr.viitn, observes—" The eon' — "^~
of this Buperstition hn^ not only invaded cities, but the S
towns also, and tho whole L'ountry." He spoaks I
temples having been "almost fonaken." To the
the Christian fathers speak. About A.D. 140, JuElin Ik
writes — " There ia not a nation, Greek or barbarian, Oi
other name, even of those vho wander in tribes, andU
tents, among whom prayers and thanlcsgivii
llie father and creator of the universe
crucified Jcsns." In A.D. 190, TErtullian, in hU Apo
appeals to the Roman governors — "Wc were but of THtO
and we have filled your cities and towns ; Ilie camp, the sa
and the forum." In A.D. 220, Origen says — " By the |
providence of God, the Christian religion has so flonrished
increased, that it is now preached freely, and without molt
But the great ract is, that in (he year 300. aritttmitg Am
Utt atablithsd religion of lie Roman empire, and papaiiitm
aboliahed : and it follows &om this event, that iLe nli
which thus became triamphant aiter unparalleled triala
iufferings, must have established it^lf, previously to ita ts
ing (he sanction of the state, in the belief of a gre<t inqln^
of the one hundred and laeiittf milliom of people suppoted la b
containGd in tlie empire, or no eniieiOT vuuld hare been inn
onougb to make the attempt to change the religion of so vial
■tate, nor, had be made it, could he have succeeded,
The increase of Christians implied even more tlian mitMh
such was the holy ehsraelcr of the majority, during the rd
tinuance of the reproach and persecutions which fbUowed (
Ohrisliao name ; Huch the patience with which (hey suIRh
and (he fordludc wiUi which they died; that tbe inJhtoM
(lOiJ upon their hearts is as manifest in tbe new and hallo*
rharacter which distinguished them, and the meek, fbr^lfl
and passive virtaea which they exhibited, to the aslonishinOBl
the heathen, as bispoaer in the miracles by which theii ttloltiiM
was first drawn to examine that truth which they afterwaid te-
lieved and held fast to death.
To give the preceding view of the spread and triumph
tianity its full weight, and to show that it mutFt have *"
pagated by snpematural means, let us consider tbe ~~~
■low progress made by modem missionaries (possBsaed
miraculous powers,) in l/ieir attempts 1o spread it in h
lands in our own day. If this consideration is not snffidcsl '
break down the obstinacy of scepticism, one resort more teoHH
which I know iconld do it. Here are the human nl*, ll
greater part of whom are to this day involved in the darkae*
a moral midnight, practising the moat stupid idolatry, poUale
with the most illthy abominations, and crimsoned with the ma
murderouB rites. Suffning humauity stretches forth her bsnA
r
iCTilENTJC)
P THE BIBLE.
on wbo aie more enlightened in iKesa respei^U, imploring
compisaion and Jcuidly interposition. Where now are
Iwelxe seeptifs, to go forth and achieTe the mighty moral
icipatioD so confessedly needed ? Assuredly, amODF! men so
hI, benevolent, and enlightened, as sceptics ore, a fan ought
found ready to embark in so osetiil, so necessary, so mo-
,ouB, ftu enterprize. Come forth, then, ye npoalles of
elity, ye Carliles, ye Taylors, ye Wrights, and ye Owens,
prove to maukind your genuine dcvotioo to their real good,
bandooing the bosotn of civilized society, tiaTorsing moun-
ond deserts, wearied, cold, and hmiBry, suffering erery
■tion, btaviiig erery danger, enduring every indignity, and
Being your ease, your health, and all temporal conaiderB'
whaterer, even that of life itself, for the umelioralion of
condition of the pagan world. And when ye shall have
ied the for distant regions of the East, adopt ye precisely
a course as ye youiselTes say was adopted in spreading
Btianity. And if, ere you shall have grown grey, yo slrilra
□tacle dumb, or dethrone one heathen divinity ; if ye check
TUBhing wheels of a Juggernaut, and oxtinguish the hlat-
imeral pile of the aelf-immolaling widow, and civilize and
klize your fellow beings : Ihen would you give loss dubious
ence of your philanthropy than do ye now in slicking to
chimney comers, and calumniating those already engaged
JB baEevoIcnlBnterpriaa;* and would likewise do more lo-
ts lie overthrow of the Bible, than by merely cavilling
nst it to all eternity. Go then, if 'tis so eafiy a nialtor to
gform a pagan Roman empire into a Cliristian state, and
onslrato this to mankind. On with your sandals ; away witti
; superlluous garments; purse or scrip take ye none; and thiu
mtied, hie ye to the " celatial empiio." There preach in ■
ign. tongue withont its acquisition. There display your won-
IB works, and utter your predictions. Then should
easily Iho old pagodas would be demolished, and snpe
135 ^^^
iloring I
.way.
ObIOEN BlCHI
Inif the diTine ii^unclion, to gt
aprfteod, tbe Isitlcr do aot pi
ty go and prcuti tt thcm^l
136 AUTHENTICITY OF THE BIBLfi.
TO ORIGEN BACHELER.
LETTER TX.
October 8, 1831.
I proposed, in this letter, to speak of the argument which
is deduced from prophecy.*
In every age and in every nation there have men been foond
who thought it their interest first to excite, and then to gniaij,
the credulity of ignorance. Ancient and modem history, pro&ae
as well as sacred, is filled with stories of soothsayers, oncleik
predictions, presentiments, and all the et cetera of prophetk
pretension.
In looking, however, a little more closely at the subject, m
shall not fail to remark how commonly it happens, that pro-
phecies are so ambiguously worded, that the prophet's infallib^
is safe, whatever may chance. I need hardly cite to yon, ii
illustration, the well known answer of the Delphic oracle to King
Pyrrhus, when he -wished to aid the Tarentines against Ae
Romans, and desired to be informed what would be the issue of
his projected expedition :
" Credo te, ^acida, Bomanos vincere posse ;**+
or. that to Croesus, King of Lydia,
xpoLffOQ ^A\vv diaOaQf jjieyaXtjv apxw ^taXvtrn.X
But you will tell me, perhaps, that though this apply to the
Delpliic, it will not apply to the Bible oracles ; these latter
being always clear and unequivocal. Let us see ; and, as a
specimen, let us select the only prophecy you adduced in yotur
eighth letter — the most famous one, probably, in the Bible— that
of Isaiah, regarding the miraculous conception.
• As in the case of miracles, so here also, it is no easy matter to decide
-what is (supernatural) prophecy. When I see a man drink daily a quart of
rum, I may predict with safety that his life will be short ; yet shall I not,
when the prediction is verified, be entitled to a place amongp prophets. There
are men who see more clearly ahead than their fellows, and who predict
what others think unlikely, but which, nevertheless, comes to pass. In one
sense, these men may be called prophets.
But this objection I wave, and shall take it for granted, for the sake of ar-
gument, that we can always decide what f* ^an can and what he canDot
(unaided by supernatural power,) predict.
+ The translation reads either, •* / believe that thou wilt conquer the Bo-
mans" or " that the Romans will conquer thee." Pyrrhus adopted the for-
mer version ; and, when he lost his life, the oracle rescued its infalUbility by
explaining, that he ought to have adopted the latter.
X "If Croesus pass over the Halys, he will destroy a great empire." Tt^
emjjirc was his own.
Ahthbhticity o
THE B
aLE.
1.17
The prophecy {as lecoided, cbnp. vii. of Isniah,) is on tlil.-t
vim. King AL&z is attacked by two atlicr kings, Roiiin nnd
I'ekah. Isninh, by God's diTeclian, comforts Aliuz, by titling
him that they shall not prevail against him. God bids Abaz ask
a sign in confirmation of this prophecy. Ahai declining, God
saj-s he wiU give him a sign ; (ver. 14, la, 16.)
" Behold, a virgin ehall conceive and bear a son, and shall
call his name Immanuel. Butter and honey shall he eat, that
he may know to refuse the evil, and choose the good. For
befitre Ike child s/mU kitaur to reflise l/ia ecil, and chooie the goad,
tAa land thai <Aou abhorrest thall be Jortaken of both /ler ktnffs." •
Now what, in the came of common sense, has this to do with
the coming of Christ T Were Pekah and Bezin killed " before
Cbiist knew how to lefuee the evil and choose tho good ?" Is it
not the tery essence of childishness to argne that Christ could be
Ihe virgin-born, jbAo tuas to be a sign to Ahai, is&ise enemiea, God
aald, ihould paiah era the child ubi old enoagh to kanw good front
evil t Theologians are laughing at us, when they place among
the contents, at lie head of the seventh chapter of Isaiah,
" Chrat promised."
But now, aupjiosB Ihia were a passage such as common sanso
might construe mto a prediction that a Christ, bringing pea(«
and happiness on eartli, should come. There is a mach more
distinct prophecy of his coming in Virgil ; and you wUl not
argue, I think, that Virgit is among the prophets :
6 inlegro lechrm
133 ATTTHESTrcirr of tbk bible.
(hen, be a prophet, hnw n
lo believe in the inspiialion of both, and to s
lifnccforth bound up in the Bible !
But other Bible prophecies, you may perliiips still atgw, M
mora ancquiTDCB.lly 'worded than Isajnli'a. True; Iliat mf
lemaikable one imputed by Mark (chap zri., Tcr. 15, Ac..) i
JesuB : " Go ye unto all the worliC and preach the gosga W
eveiy creature. He that belieTeth and is baptized ab^ bl
saved, but he that bslieveth not shall be danmEd. Jud&ai
tigra shall jbttom them that believe : in my name shall theTCW
out devils ; they shall speak vtth netv tongues ; (hey sbw tlk'
up serpents, and if Ihey drink any deadly thing, it shall tNtbu
them ; they shall lay hands on the sick, and they shall recona.'
Here, 1 admit, is a clear, distinct prophecy. We are loli
tlainly haw believers shall henceforth be distinguished from m
elievcia. The Giithful, it is foretold, shall be known by Uua
aigns ; rattlesnakes shall not bite them ; arsenic shall not poiM
them ; the sick shall recover under their bands. All this li fid
imd oponJ One trifling circumstance remains to be considtwd
tehether me Jmd ihia prophecy fuffiUed. Fortunately ve
ea«ly discover. In our dayg, as In the aposUes,* that ■
" '"iiMe that believe and are baptized." Do these signa fbllo
m! Do they lake up the spotted mockeson, or the d(
I
ccpperhead, with impunity ? Can they drain the hemlock U .
yet escape the fate uf Socrates ? Do they aupcisede Ihe meJitil'
proCcsstan by tho laying on of Lands?*
Answer ine. Are these things so 7 You know ihey ue H
Yon know l3utt the poison of the death-hcib and (he TenoB i
the reptile ceacii the life of him who believes as of himlrf
believes not ; and that death is afrested as little by the bnd i
piety as of scepticism. Yuu know Ihat not a word of 1UA%
prnphety la ftilfilled. And yet you persist in the asscitiaii, ""' '
writer thus glaringly convicted of falsehood, is inspired I
But it was tn tlie cariy asea of the church, I think I ttfv jn
itrgwci that this prophecy alono applied. And who, I pray !«■
so restricts it. Origen Bachcler may; Mark docs not. YtHi*iIl
excuse my preferruig the latter, and taking ihe passage, "'I''
tBritten, nilhout any reservation whatever as to lime; the sm
eaperially as Matthew, in the corresponding passage, rocordl ^
words: "Lol I am with yon always, mm onto IhtMdif^
This "end of the world," it is true, was cot imagined by 4»
evangelists lo bo at the distance of two ihonaand yeare. Mnlli«*
makes Jeans declare ; " Immediately afler the tribulation of llW
days shall the sun be darkened, and the moon shall not give b*
tight, and the stars shall fall from heaven, and the powtn of lb*
heavens shall be shaken. And then there shall appear the lift ■■
* Tb[i LTfrmupnt vns flnt hrnCLchpd, 1 buUcre, by Ethuk ASm, Uui rti*]l'
AUTHENTICETV OF THE BIBLE. 139
the Son of man m licaTcn ; and Uicn aiiall oil the tiibcs of tlw
earth moura, and they shall ace the Son of man coming in ihe
rJouds of heaven with power and great glory. And he shall send
his angela with b ^at sound of a trumpet, and they ahall gather
li>gBthcr the elect from the four winds, from one end of heaven la
the other." "Verily, liay aalo yiru, r
This is aa plain as a prophecy can be. It lelU ua, in dialinct
detail, t!iat the end of the world and the da; of judgment should
came, before the generation in which Matthew wrote should pass
tway. It kta passed, and another, and another ; and yet the sua
and moon have not been darkened, the atara have not fallen, the
4Il^ls have not gathered tugelhoi the elect, and the world exists
still. t Time, then, (that great revealer of tmth) has, dirocliy
and positively, given (he Ue to the evangelist ; but the evangelist's
unerring inf^bility is stili defended, aU the same !
One appeal to tho childish prejudice of birth I have passed
aver is siicnce. Fcrmit me now, since a second ia attempted, to
remind you, that unless we can steer altogether clear of national
sectarianism, the public will conclude, (and most justly too) that
we are unworthy to set our names to a grave discussion like this.
The public feels (however lightly we may estimate its discern-
ment) that he only merits respect as a controversialist who feels
uid writoa m a. ciliien of the wiitid. Wcie I, foi imtance, to
waste our readers' time in an attempt to prove the truism, that
if merit there be in American citizenship, it belongs to him who
owes his rank as a republican to a deliberate act of selection,
and not to a mere accident of birth — -were I, I say, to louoh upon
any thing so irrelevant and ao personal as this, every man of
sense Wuuld strongly feel that the episode was highly indecorous
—just Bs indecorous as were, on my opponent's part, an implied
assectiDn, that no one bom on the eastern side of the Atlantto
mii^t speak of the country of his adoption, or express an opinion
legardicg her great men. But too much of this.
For every thing I have said regarding Washington I haoe giotn
w aiUhoriti/. It ia not you, it is our readers, who are the judges
tt that authority is worth. The records of American history
Mriy Chriitian}. as in dutj and CDneLiltncj hound, bolietrf 31, Mu.
In the piimltivo cbnrcb.^' says Gibbon, (vol. i., chop, ii., of Jiii
-uvDoniT and fall,") " the infliienoc of truth wbs tery portcrfaliy- atnrnglh-
cncd bj an oj^ion, which, however it may deseire respect for its luefajn^i
mid Illt]q1lit7. hBfl not been fannd a^eable to eiperienae. It iru univBraallv
InlHiTCd that the end of ttia wocld and the kingdam of heaien '•eie H band.
The Tuinnfl learned eoDUnctiCdtoni, when, in Bpite of St. Mallhew, Ui«]r
bund Che weiid atlU pataEsdng In exlBt. havQ been hard pushed to defend thv
tvangeiiat. Eraamue enlieled In his defence Ihe aid of aUu^^nr)' and meta-
peoBtttog anj portion of Bcripture lo be atlegnriaed BWay,! chow rottuT to
uninuate tbiU, far wiHv nurpMBB, the pious decepHoB vrai \Kra*M*4- 'JO VaSt.*
fitcc—^'C CiUon, roL L, Dole 60 oichap. xv.
140 AUTHENTICITY OF THE BIBLE.
fiimish no name that carries with it greater weight than that of
Thomas Jefferson ; and though you may not happen to know this,
it is not the less true on that account. When I spoke of Wash-
ington's death-bed, I had the account written by an eye-toitnesi
lying before me. And most strongly does that account corFoborate
my opinion that Washington's religion was of the most liberal
stamp. No clergymen around his death-bed. No protestatiom
that in the dying hour religion afforded him aid. No praying.
No repeating texts. No asking for a Bible to read a chapter.
Not a syllable about the redeeming blood of Christ, or the saTiiig
efficacy of divine grace, or any of the rest of it. Not even a straw
for the orthodox to catch at and work up in tract form, as "The
Dying Testimony of that distinguished Christian, George Washiof-
ton.** True, the father of his country died the death of a patriot;
he died as he had lived, in dignity and peace ; but he left behind
him not one word to warrant the belief that he was other than a
sincere deist. Not one sentence you have quoted proves any
thing more. Elias Hicks, too, spoke of the " divine author of
our blessed religion ;*** he, too, prayed and read from the
Bible ; he, too, spoke of " the pure and benign light of revela-
tion ;'* he, too, regularly attended public worship ; and he, too,
was a man whose integrity was proverbial. What shadow, (rf a
reason have we for believing that the religion of the Hero of
Moimt Vernon was more orthodox than that of the philosopher of
Long Island ? Yet the one you claim for an orthodox Christian ;
and to the other you almost refuse the title of a deist.
I am amused by the way you dispose of John Adams and
Benjamin Franklin. The former, you think, was religious "w^hcn
young and sceptical when old, the latter sceptical when young
and religious when old. Of Adams, therefore, you say, that he
was a sceptic only in his dotage, and of Franklin, that he was a
sceptic only in his inexperienced youth. 'Twould be no easv
matter to find a case which might not be got over by special plead-
ing like this.
Your attempt to prove Franklin's orthodoxy by an epitaph'
which seems to me more like a witty old printer's joke than a
serious outpouring of piety, may be met by numerous quotations
from his own writings. I have only room to adduce one as a
specimen. It relates to the celebrated Methodist preacher, Whit-
field, and shows clearly enough by what principles Franklin was
influenced, when he showed favour to religion or kindness to reli-
gionists :
** Upon one of Whitfield's arrivals from England, at Boston, he
■wrote to me that he should come soon to Philadelphia, but knew
not where he should lodge when there, as he understood his old
• You assert, in commenting on this phrase, that Washington spoke of tl.o
p.uthor of the Scriptures as dinne. Pray adduce the passage that supports
tJjis. Not one that you quoted does; xiox do I believe Uiat euch a passage cvi
be found in Washington a "vmlVnga.
r
AVTIIEMICITY Ot THE BIBLE. i4t
Friend and b»sl, Mr. Benezel, was removed to GennantoiTl]. My
auswei VBE, ' Ynu know my house ; if you can make ehiil with
its Bcanty aecommodstions, you will be most heartily weleome."
Ue replied that if I made that offer for Chjist'a sake: I should not
mis of a reward. Audi relumed : ' Don't let mc be miatakeu i
it was not for Chtiat'ti sake, hut for your sake.' One uf our com-
mon acquaintance jocosely remarked, that, knoviiig it ta be tlio
nislom ol the sainta, when they received any favour, tii shift the
borthen of the obliga^on from oS their own Moulders and place it
in heaven, I had contrived to fix it on earth."*
If you can persuade the public that a man wlio could write
thus was on orthodox Chrisliaii, you will deserve credit for coa-
eiderable ingenui^.
You must permit me In doubt the anecdote of Elhan Allen,
until you produce some better hiHtoiical evidence than a quotation
from the New York Observer; the more especially as ie story
has H good deal the air of a. made up one.
But sufficient of individuals, the best and wisest of whom have
had their abare of error. Instead, therefore, of tuilhcr discusang
the private opinions of disringuisbcd democrats, let us turn to the
book itself for evidence who thar legitimacy does or does not obtain
support &Dm religion.
Id Paul's epiatle to the Bomans, (he thiiteenlh chapter, at the
"""tseiWe read: "Let every soul be subject to the higher
. ; for lliere is no power but of God ; the powers that be are
led of God. Whosoever, therefore, resiateth the power, re-
I Ihe ordinance of Godj and they that resist slutll receive la
I know not what the private opinions of those sturdy patriola
««re, who, in the old Philadelphia State House, appended their
sigMlUres lo the immortal dociuncnt. But this I do know, that
when they did so, it was in detiuicc of the Bible ; it Wfts iu direct
violation of the law of the New Testament. This I know, that,
if deity be the author of the Christian acriptures, the signers of the
declaration resisted the law, not of the King of England only, but
otUie Godofheaven.
Needs it to remind you how emphaticaLy the text quoted sup-
' I conclusions una drawn? "Tliere is no power but of
The power of George III., then, was of God. " He that
Leth (be power rc^tcth the ordinance of God." The great
the fourth of July, llieii, was a bssistinq of qdd'b otiDl-
Jefferson, Franklin, John Adams, John Hancock, and
Ihe KSl,Jought agamtt God, George Washington led on his
— ag^ist Ood. Every revolutionary blow was directed
God's anointed ; it was a blow aimed against the
'loe authority — an act of rebellion, subversive of the ordinances
"-■■. Ay, let us not veil the truth 1 If a being lelm cannot lie
lAa Bible, Ihtn George V'aahington and trayioldier wAo
• iVanWin'i Msmoiri, wiitlea bj tumieU.
I
iL'TlIEKTlCITY OF THE DIBLE.
ft
irreaislililB. Fur my own part, did 1 baliovo Iho Bible uid
to reach heaven, I Hhauld l^el ceiUim not lo find one lerolntii
suldisr there. I should know, Ihut the poor Poles, who an
pouring their life-blood like water on the altar of their cosntij^
independence, shall never see the face of their oDended in»lt"'-
but ahall sink &om the dark battle-field to llie darker ueai
everloatLQ^ miaery, there to expiate, by an etcmi^ of lortn
their reckless impiety in resisting the ordinances of Qod-^
bodied in the manifestoca of the EmpciDr Nicholas I
Whether, in this case, the celealul or (he infeioal r«^oiM
the preferable place of abode, is a queatton which I abiluD A<
agilaCing.
Ill speaking of roiraclea, I have hitherto chiefly turned mi
marks towards those of the New Teatamunt ; because, if A
Eiblc miracles can be supposed lo hare a shadoir of tmtli dx
them, these are they. The vast antiquity, extending Cu bejtl
the limils ofwrillen history," of (he Jewish books, the ulterd
scurity which therefore attaclies lo ihem, but, far more llian I
these, lAeir own interna; ecidence, on which I haTe already 4w(
— Ike odious immorality, the unexampled cruelty, the ml^^
obscenity, and the unintelligible childiahnesH, which '
characterize the Old TcEtament pages — all thesa cry out ■
even to the dullest eara and hearts, against the fancy that
deity was Iheii author, that I deem it a work of supeic _
to weary our readers with one additional aigument. Bat Sw I
1 might proceed to teroiud you that no enligblenod — "'
thinks of denying that there have been, not one '
inundations — delugcB if you pleaae — which have
at v'luiouB periods, various portions of the globe ;t and 1
aak you what " monamentsl and institutory mcmonal^ lb*
over," confirm, as you assert they do. the deslrucdon of fl —
and Gomorrah, the retrogression of the sun, the ditiding et '_
Itcd Sea and Jordan, &c.; oi what leading Bible TNwa<W>(l
imlg mode of preBcnine the laira spoken at is Ihnt I Tunc lUuito**
miut be Hupposn! Uinl tlien. e* ddiv, the tnott dunblo inllvHl of mNM
tb«fl vt highly priud docmnentB mjnid be wJcc»d. T«t wv Ig JE rfj
(U'enitKl iiaUi>iiiU^y loiportfint Dut the muter Ifl immiiteriJiL
in3iiiie<tepi}fiilB, rosatT tenmlna. ke. But theje ^oologiui pbedsnuH t,^^
pruoDi of iiatural Kcaieacei. produced in Uiarreni nod gndiul nhjiMlg
■ olutloniof llie^o\it. ll,uiiSlE'x>\»Biam«& vioTing imirMukw***
Pin .iiiLi. 1 1,1
the vnlline of the Bible hiiloiy, discoiuiectfiil with its mnrvels, I
have never denied ; it may be true, it may not ; ) I might ask, I
say, wlmt leading miiacles of Iho Bible are proved " by ihe annals
of the human race J"
But enougliofthe Old Testament. Itia too barelily in diacord-
ani^e with the compaiatiyely enlightened spirit of this age, to be
much longer defended cr tuleral^. It is already cost aeidc by
thousands who still cling to tlie Christian Testament, with its soU-
ened morality and its more modern and more deeent narrative.
The Chiiatian miracles form almost eiclosively the substance of
modern creeds and the foundaiion^tones of modern faiths ; to
them, then, let US give a httle altuntion, and sea how they com-
pare with what you call "tho lying wonders of popery."
1 think it the very height of imprudence in a Bibla apologist
lo any one single woi'd against catholic evidence, or to breathe
even a hint that " catholics can get pardoned for a falsehood for
a veiy smaU earn of money, and gel canonized for decoption in
the service of their church." It is scarcely three hundred yonra
since the very name of proteslant tvhs first known.* Look for
Christianity previons to that time, and whnt do yon And ?
Catholicism. Ask who, before that era, had Ihe keeping of the
archives of ChrisliaDily ? Calhohca. To whose honour, throagh
ceDlories on centuries of mental darkness, were entrusted ^e
divine manuscripts? To the honoiu' (in your own phrasa,) of
tho "very Babylon of the Apocalypse." To whose integrity must
we trust, when we believe in the miginal geauineness and the
faithful and uncomiptcd transcription, and transmission through,
fifteen centuries, of the gospel pages ? To the integrity of the
"very Babylon of the Apocalypse." Who ai'e the sole au&oritiea
from whom Mosheim and TUlemont draw their eeclesiaatieal
nanalives, or Jones and Lardner their hialorical prooii of
Chiistianily ! The bishops and fathers and other distinguished
sons of this same Apocalyptic Babylon, who. you remind un,
"could get canonized fbr deception in their service of the church."
In a word, who have been the theologians, defenders, martyrs,
lualorians, representatives — and, until three hnndred years ago,
iLe id/b advocates and representatives — of the Christian religion J
Catholica.
Host uidncky, then, was your awertion regarding the small
degree of credence due to caihoKc testimony. You forgot, that
a council of catholics, who "could get canonized for deception,"
selected the Scriptures for ua. You forgot, that Hie Christian
<<i:rch vras, for more than athonsond years, a nonentity, unless
' 'holy catholic church," of which the pope is the head, bfl
';^iied Ds EUch. tn short, you forgot, thai in rashly meddling
li litis stone, you were shaking to its foundations the whole
. li^lian edifice.
■ 11 nas fltal emplojeJ, llitUer?, during lie ditt at Bfliti. in ftit -icii
\
I
H4 IrTHENTIClTT OP THE BIBLE.
Bo much for your objections to the " lying wonders of popery,
on the score of the insuffideucy of roeie coUoKb sTidencc.
My authority for the Fiorentine aiiracle I hare already giw
youi expreasinj;, at fhB same timE, my surprise, that a bavelll
who displays li^ughout liis work ao much taste and learning I
Mr. Fotayth, should hnvc been dcceiTed by its (Rpporenl
evidences.
You ask for more Boliafectory evidence of the J.-.
niiDCle of the speakeis vithout (ungues. I have alieadjdl
to you the particular work, volume, and page, in which Vid
writes aa 1 quoted for yoiu 1 have pren you a coltaUi
authority, namely, the French ecclesiBStiDal historian SuitK
adducing, also, volume and page. The passage I died &«
£neas of Gaza, was &Dm nia well known Dialogue n ll
Immortality of the Soul, the authenticity of which hu nns
been disputed, any more than that of Victor's works, of idiilA •
complete edition was published, in 1696, by Pitiscas. And }M
are still dissatisticd ! You still want, perhaps, soms "
mental or institutory memorial." This, too, you can
The emperor Jubtinian himself acknowledged and refentd 1^
the miracle in a pajtelaal edict, still eilanl." Besides this, lb*
historian ProcopLus, of whom it is doubtful whether he vu ft
Christian or a pagan, mentions the oircumstancefl in his ""
with the Vaudals and Golha."t I'he pagan Marcellinui ti
to it in his Clironicic ol the Timesi:^ and Gregor;, raiD
" The Great," who was sent, at the Ume, by Pope Fdlgia W
as Nuncio to Constantinople, has left on record hia t c " -""
its truth.}
Tiuae men all lived within about a century. They all l
to their personal knowledge, or the public notoriety, for the _ . ,
of their narration. Victor invites aU to Zeno'a paloco, MhI Mil
lengea investigation ; and that auch investigation, thus jnUMf
challenged, was permitted, appears from the alalenient of MtftT
If, under all those circumstances, the miracle was not a "matWi
notoriety," what can be? The books I alluded to were all pol
lishcd, and open to investigation. That the passages Ut B
intcrpolationa I cannot take upon me to say; but if they ne.
shows to what extent, and with what success, these tnnsa^lii
forgeries were carried on ; and an additional doubt is IfaaS
racy of llie gospel manuscripts themselves.
e there must be a flaw somewhere. But
rvo is, the great difficulty in diseovcriDg it. i
'n you : Can you furuisb me one tenth aa niach proof
But «4iillb|
inl
gingle Bible miracle as I have given yom
If yon still adhere to your rules of historical evidencefbii
• JutHaiaa CMtJ.
lb, L. lit TvM.
*PrQn}»ut.dtSiU
Toiidat., lib, i., op. T<i., p, IM.
f MarcilUn. in Chrc
i-.V- 45. \ GTEgor. Magfim. Dialog.ti
.,»
oe THE uiuui, 145
1 do sot see luw you con hcaitute Lcig. Take heed, lest, after
all, I do Dot seduce yuu youiself into a, belief in this veiy
"lying wonder of popery," and lempt you W invest wiUl the
same sanctity St. Matthew and St. Alhannaius.
You are about to adduce evidence of some genuine modem
Diiiaclee. Tbia 'm cousisteut. And if you succeed in establishing
these, then we shall hava somelhing like analogical evidence for
ancient ones. But, to save trouble, let me beg you to bring far>
ward nothing in regard to which yen cannot give us name, place,
dale, and express reference to the confirming witnesses.
I Lave not liine nor space lo follow up my argument r^arding
the iniposaibility of human scnsea diBtin^^uiaiiiiig between divine
and Sntaniu agency. Nor is it necessary. Your argument that
it it itot to be iuppoaed, that God would allow the devil thus to ape
Lis power, ia founded on a mere matter of opinion of yours.
How can you tell what a being, "whose ways are not as our
ways," is litely to permit or not to permit? He allowed the
devil, if tbo Bible speak trulli, to oLeat mnn once ; why no*
then, a thousand times t For my own port, ui regard to a
earthly concerns, I trust my human senses ; for 1 feel that, i
such mattcis, tbey are trustworthy ; in regard to immaterialitfea,
supernatural ageucies, marvellous appearances, and so on, I-
should distrust ihem, even were apparent piodigiEs acted before
me. Why 1 Becauso I underrate the value of the evidence of
uni senscg, that sole origin of all true knowledge F By no meant.
But because tbeologicai phenomena, if such esist, a"" '"" '"~
removed &om our cognizance, and leo completely fore „
nature, lo be rationally submitted to earthly testa, or judged by
the liroited perceptions of humanity.
That to a disease of the senses, commonly termed haUoEinatic
ar« to be traced many seemingly miraculous appearances, t
glitcned physician will deny. In a late literary journal, pub-
' ~n Ediuburgli, ia an accotmt of such a caae. The pauent,
' vith an aitack of inflammation on the chest, saw, Dn«
a chair, at the left side of his bed, a female figure,
ti he immediately rcct^ized as that of a young lady whu
'-M two years before. Being loo weak to nse from bed, he
'-' to touch the figure wilJi a stick, which had been left:
_ , o knock for the nnise ; but as soon as he placed a real
m tbe chair, the imaginorv one disappeared^ It re-appeared.
a several times. " When Le shut Itis eyes or turned ' '
. ," saya the narrator, "he ceased to ace the figure ; by ii
, ing his hand he could hide part of i., and it was ^own, like
any mere material substance, by llie raya of the fire which fell
upon and were reflected by it. He never suppoaed it re«l, but
VB9 unable to account for it on any philosophic^ principles within
lli g knowledge. He spoke of it as the eflcct of imagination, pro-
^■beed by the perusal of 'Tales of Wonder,' and otber ^loat
^^■ties, when a boy." This case occurred in December, 1°""
^^B similar cases may be found recorded in miM [^ lioi
^^^■luoD pfaj'siolo^ and [ffllhuli^. How uua\^\unwf& 'CooJiSa
r
I
146 AXiTHENTICITV OF THE BIBLE.
E'cal dreBms have had a Bimilnc oiigin, it in impossible to ct
te. That Ibo escited biains of religioua cuthuansta hsTe
■risited nili nmny Huch, -we eajinot douhl.
But thiLt it would load me too fur, I might enlarge on the dv
nnd mmal eflbcts which auch enthusiasm produces. But, ia
land of rerirals and camp meetings, the details were EDpetfliu
The American public need hardly be leiuinded, how (Jten
convulsionB of conveteion aie succeeded by the ravings of i
aanily,* or by that moody iDGlanchDly whi<^ seeka in suicidii
escape from unearthly dreams of horror, too lri|;ht&l tbrmoit
enduranee-t
■ In the "Conrier and Enquim'" of this moniins (Seplemba-M). tli
one of Utosc dailj tranffpiring incidmla. whioh altcu tUi mott b^UMt
•• On fheeya^g of Ihe eighth lastwUKt.Btifbm UUler oT New Cmn
midnigtlt Mn. MiUer analia lior hneb^d oa nHauol of a H»K thmilkl
■iDnn Uien n^s. He sunuiE rrom hi> bed, beian Id prtj, iqdm tU fl
dsf of Jad^nient was comuig, Ko. He Ihon eciied hii wife Bud oomBOH.
atnldngrmd failing her BBvcreli; Impresaed, as efar BQppoiM. niltnJlB
that the dcvlt had tniiaClirmed hinudrintoherHLeness. BFUi«iadw«i
hei^«r
vh»t, and poimded their lifi4da withUBtono; Ihrijwing otie, ab^iAoi*
year old, through a ifindow intn the fwUar. Wh«D the niightooan nlnC
■ he; fbuDd him atttin^ opnr the window, twin^iaf a tiub I« Imp tha itm,
ont of thfl cellar. The little girl nua foimd to be qoiu dead; IM bofioa
"The huaband waa remored to imderin a Judicial Invealigntloa, aal M
unce been eamBiilted Ibr trial The wile atm Ucs lulTariiis Cron penaa
"Mr. MlUpT iraa univen^ly toflpected by Ids iwi^boutr ■« an afii|ln
loan, and kind and oB^tianale loUa family. But oil bii earthly |»uij w i
" The cauae of this domeilic diealatlon ie Inld in s aingte <nJ[d, lir, ■
l?r waa a nligiout rnajiitK, Alxiut two montliB tluee, a ' four Aa^jt' nntt
waa held in the ebureb to n^cb ha belonn ; and a« is uboal on m^ iNi
alooa, all the moat fii^tful Imagining of judjrmenr. the devQ, aoilaaB
leai hen, were brou^t to bear on the weak anCUniid. The impnaiimm
dueed on Mr. Miller wai llllle Ilkclt to loH ila itrcDgtb in Iht atSMM
wlildi he breathed ; tor prayer meetingB, eenftrencei, aDxieua "^'^Ha^ ■
ware alm»t aa frequent aa the retuminr eveniitf ; and Mr-U'Waaao — ^^
atoDt BttenitanL For Bve di;g pretioui to Ibe lavsirt of U* diOteO*
Bo far the aceeunl, which, fur brevity'! aake, I have tomewbal •M^'
from the Dri^inaL Had any dein^ ael can f^t and enooura^ed by tamf\
led even to one inch horrible cataatrophe, it would have nuc 6oib VJat*
niniita,uaiiunan>weral>lc proof oflhe-'fi^hlfUIcaaaeqaencei of inadahll'
k daily paper, I find no ten Ubb/M
OF TUE BIBLE. 147
And tliia leida me lo advert once more to llie subject you havo
so irrelevantly dragged into tliis coDtroreisy, as a. convenient
scarecrow ; I mean, m; opinion regatding suicide. It is all very
well, and, of course to be expected, that you should disapprove il ;
but tile fuss you malce about it, as " B honid feature of infidelity,"
and a "disbolico] sentiment," is altogelhra: out of character.
Fiisl, il is uo feature o( inJidtUty ; my opinion thereon was formed
before I was a sceptic, and is the diaiacleristic of no partioukir
creed : very likely many who agree with me in other thinga would
int here, and many who dusent from me in other opintoDs
U agree in this. But secondly, it is samewhat too much In
UsXiM as a *' diabolical sentiment" Ibat which was cherished
d approved by the high-souled and liituons, if even mistaken.
of ancieot Greece ; which has euch names as these of llic
t Brutus, of the incorruptible Cato, of the self devoting
; which 1^ been excused o ' " '" ■ ' ■
s paiod lo bii eiirtroce Iqi Ui»
X I 'retiiJ or religion." Tbr
■wp intfl deep diitrsB in consqfncncc vT faac^iji^ h^v"
ai br^ A iliDTl Uuu tHfnr bu di4lh, lie iru at wgjlL _
. _ . be of pulUl ddintun, *ilica he etcUmed : ^ rrepuo 10
w itoiT of Ania hu a1wi.p been, fur De. ODe of (he mnt to
ti in Hnoail hutory. Ba faiubaud. Psto* CeciDiu, a Bomvi *
' -' '~T "S™* Clandini, ibc accomp—'--* "-■-
m^ aceradBtun. and ipHmiiiioc
planned thpdann-inbcTO«Dbr«uA,ud(hFn[vet'at'd it lo hv haEbuad,
nilhlhememor&kwsnl*; - It i) aot p^nhil. Poba '."
I aitx. Himettben ritta ■ npj- of bnolilld Knee connneniDialive ot t>o
Himui malTDa'i eoonge and coutaacy, vf which I iIjU lutictDtKT tin Ihne
f
^^
^
U8
AL'THENTICITT OP THE BIBLt
1
half the
gtent draroBtuits and poela, ancient sad modein^-ll^l
Pope,*
or instanee, by yonr IkyouritB Addiso
and I know not how many others— it
Muore,t
much,!
yon might C^M
deranw
erroneoia, a sentimml snpported by sue
Mistake
me not. All tbia U no reason at all w
nhuuldbe approved, but it is a most excellent
.vixr^tJiSs
should n
[>l be so ontrazeous about it. Nor was
caused K
e to ado)<t it. It was tbe stiU, small
oite of H>U<H|.
which b
ds me judge all things by the seyere
and unbendlq
standard
ofutiUty. I enter here into no defence
of tbe piiK^l
tliilUao
t the place for it, I aak you not how, if
"' It la not painful, Pn*m r— Ay 1
Bndi words could Artia By,
nuipaaMim
Her life's blood rbh wmj :
ProfoMor of ■ purer eieed.
Nor .onm. n« yrt condMui <he d«d.
Whiob provw. unaided from Bho.c,
Tbe deep reidily of loie 1
Ages, since then, have sn-epl swiy.
Tot mu Is woBBn'a lo've aa etrrmf.
gnu lootbes the mother lad tlie wift
Her dierishtd ones, 'mid c»ro and strife
• It ii not p»infnl, PcMus'— sliU
• Pope'
"Elenr OD in unfortnuKti Toane' Iddv."
who. aattilt Wl
rpdnceS [o oiLBr.w"iii a foreim cduhCtt, 'diid by her ok
Jls^Jf""*
1 1 n«J haidl. oile ireni that sweeteal and most
Ibe folio-
Jig haiarded lines:
'■ Oh ever beanlaons, evrr Wendly. leU
Is it in beaien a oi ims to lore tm well I
To Ml 1 lovcr't or a KoinUi's part I
Fut thiiie who nobly live, or hoi'ely die
4 TTios
Into the Tl
Hon-. Ofleb
hHidBil,
I
ory of Eustaie Budfell, a relation of AdiIieoD'g
amu in Die year nst. Is wtU luinwn. He left
rated tragedy of Calo, npen at the noblt. Kom
enriUed on a ellp of paper, the lino i
Must needs he right "
* " to^cS™ w'ehSr'SilJS^
Hii bonds at flrtt.
Would pine beneath them iTowly I
What A)ul. whnae wrongs degrade it,
° vnum thus ilTwiaK
^HSS
L
At«l«<na,^prin|
T the Uiroae M \&. -l™ i=»4. W-
1
h Uioril
ADTHESTICITY OP THE BIRLE. 119
Uio right over his oim lifu, hp can dplejata ilmt right, rs he does
to the gOTernraent of hia country, when he Bnbacrihes lo a Hocinl
compect which dccreea among iu punisbmenlfl thnt of death." I
lea*e all this as an unwarrantable digression.f and turn (o ex-
amine the arguments quoted by yon in support of Uie Bible
■alhcnticity, from the most eminent Christian polemics.
First. Wal^n and Leslie set about proving the existence of
Moaes tuid Jesus. 1 hiive never denied eilher; hut 1 confess I
sm surprised to tind the proofs bo scanty.^
Secondly. They adduce evidence to prove the authenticity of
Ihe Old Teatament, What evidence i Here it is, and I espe-
cially pray our roaderE* attention to it.
" The Old Testament is very ancient. Witness the language.
It was translated into Greek 267 s.c. Its books are enumentlcd
by Josephiia. (Josephua wrote about the year 70 after Christ)
It oould not have been forged, because it contains the lava and
customs of the Jews ; and unless Uiese had been tlieir laws and
Oitsloms, the Jewa could not have been made la receive them as
Aach. Its mtraules must be true ; for, if not true, Uie whole
uation, when they were published, would have rtseo up to cnntrs-
did them."
Let our readers carefully peruse the extracts you Imve given,
and say if this be not Ihe lehale proof adduced.
It -was Cheslcriield, I believe, who said to his son, when about
ti Filler on public life, " Come, and sea how easily the world is
ji for thai of the Al
■ak. but you taken Iba uooblc careftill; u
PhTriolorv. which Ins lo lirgoly Ulraclml yi
I, gufideit nidmee ef
I
I
150
goremed." We mi^t mosL sLrictly npply a Bimilar aentiTDCd
here, ajid eay, " Read, and see how easily ue iroiid is daped."
The Old Teslameat is very ancient, as ne may see by II
language ; tAsrefore the Fenlaleuch vas wiitten by Mosei aba
fourteen hundred and fifty years before Christ ! JosephuB^ Gflei
hundred yeaca after, quotea the books as fenuiue ; therefin l3i«^_
are genuine I The uUiuuons to and deaenpiions of ihc mannd
and laws of the Jews as contained in the Penlateudi, (
with the actual laws and institutions of the Jev
all the miirvels mixed up with them must be true I The
clee would haye been contradicted as soon as publisiwd by M
if not genuine ; llierefore tliey are RHnuinc 1
I should be ashamed of myself if any child of cQnunoD Mph
city whom I had educated to the age of tweiye, coold nM i! —
at once the flimsy fallacy of such reasoning, unaided liy a i
hint, except from his own common sense. Who denies that
may ho eome truth in the Old Testament ?-— that some of At
□ullinea of the story, including the details of Jewish la'mut'
ceremonies, may be corroct r Not I, for one. And bectusi Ikot
is some truth in IJvy, are all his miracles to be swallowed 1 Wba
denies thai the Old Testament existed 287 B^,! Not" " "■
but somo few years intervened between 1450 B.C. an
Suppose it could be proved (which it notoriously caoiu: ,
Pentateuch did exist, just as at present, say one thoiaand )«srt
before Christ; what then? Could not a historian lie wilh'"
ponity five hundred years oiler (he events he preteuds to lee
(and those in a remote and most barbarous age) hsppenedF
Would there be any thing so very miraculous in a man ciulecliai
the wild legends of his nation, embodying thitse i
and declaring it authentic 1 And where were the '
and children lo contradict him," sod "say they
falsehoods f" They had been, for five hundred years,
graves. Or was Uiere any thing bo inconceivably m'
such a historian rooking tho history of the origin and
the Jewish law correspond to the law as he found it ? But I
my time in reliiting such bubbles as these.f
• Thtj talk jiul a> if Moses had had a
Uiloir, plaDlag Mb book, vbcn i^ubli
\% mJ^CbK immediitriy Aintndkted
II It wen not a tosIe of Uide. I mli^t nmirk npoo fba naa wyM*
Er-publiCHliDD.
. __ ... not a mule of tirac, I miiil r
ffld*TaScnt"r^viiij7y'ia~lhc Jeii CTmy'aibb.a JV^ Tttai ft*^! iijiilW
Uugbt U in Uicse eatty dnys lo Ihdr children, and Ihutforc nut hin IWtl
eopTofit; (why w.by Ibo w.jt do n« we taaoh our r"' — "^ ■ ■ —
liffi of the laidivlUKiut wycapjrof them?)— effbtti
■.'»
ACTHEKTICJTY OF THE BIBLE. 151
t.ct MS look now, for n momcnl, at the pioofe of the Buthcnli.
city of the New Teatiment, whirh nlone, indeert, ara worthy of a
serious reply. Let ua sgnin cnndenBC the argument.
" Proofs of genuineneaa of New Testament ; — Bapliara and
Lord's Bup[iEr.» Merit of (he evanEsliata as historians. (No
proof of iSis given, i^icept bare assertion.) Qaotalions of llie
fatlierB and even of adversaries, from and ailer the close of Ihs
second csntury.t who cite ftora some portions of the New Testa-
ment, the former to defend nsd the latter to refute tLem. Inci-
dental allusions of historians to the sect of Chrietians. To this
we may add a former aTgumcnt of yoiiis, riz. : the admission of
Celmia regarding the miracles of Christ, which he attributed to
How what does nil this amount to ? Simply to this. TTiat in
the reigns of Claudius and Nero, a sect csislcd called Christians
Who denies this t Not I, foe one. That about the year 180,
eertwn manuBcripls, similar to jrartiona of what are now hooks of
the New Testament, wore in existence. Who denies (his ? I do
But what of it 7 Ant the books genuine, because a certain
sect, one hundred and filly years aller the death of Christ, thought
tlicm so ? Are the miracles therein recorded to be impUcilly
beliered by ns, becaose certain men, liTing a century and a half
after they weie said lo haie been performed, believed, or rather
tvitl they believed, them f Or are these miracles proved, because
an opponent of these men, nearly as ignorant as they, ascribed
them to magic ? Pagan miracles can be proved in the same way
7^ etirly Christiana ihemselves held die very same opinion regards
Hijr Fajpaiism ai Celiua leema la have done regarding C/irtstvuiuly,
"The Chrialjajis," saya Gibbon, "who by the interposition of
evil qorits could so readily explain every pretemaluiBl appear-
nnce, were disposed, and even desirous, to admit the most ex~
Iravagant fictions of the pagan mythology.''^ If the admiaaiond
And thm. loo, there ii positire praof (IT vc ue to tnul Uie rpcord]
■■"-"■-"■-iBUniHililMlf, IhBllieljODkwas Tiot reifi ffoek^ to ■■- - —
e day. of Joshua, (B.C. 1450.) lo those of Nebaa
nvatd in Ike Uuo a/ aU. For one Ihonaand yean, thm, Ihej wer* lEooranl of
imdDcdected to po-fonn what wu eonlained in thia vei7law nhich. )'ou
irould bin hava ui bellsve, th^ heard repeated lo Ihem eiery xvenlh daf! —
Sfe A'(*Miao*, ohap. Tiii., EBpeeiailj rer. 14 and IT.
* Hov. In common lense'a name, eon the nist^nce dF certain ceremoiilcs
DDiT. intva IhQ perfonpHnee of ccrtdb miracle? two thouund year? ago ?
) Innaus, the very Btti nho ia even pretended to huie cited Uie eraiiEO
liitt by Dune. wrote frasa VJS lo l»i,
! Dftlini and Fotl, ohap. i». Lest you complain of niirepreaenlalion
frinn B historinn who, however uoivereaily recogniied lu impartial, has a
lome^vhmt heterodox rppulatlan, you sh^ hare Uie BMlhoriij of Uip fnlhcn
Utemwlvea. I refer you to Juatln Martyr, in his Apolo^^ Major., by Mlieihi'
14-19.
152 AirTIIENTIClTY OF THE BIHI.B,
of Celsus prove tlie miracles □( Christiaiiit;, Ihose nC ibe
Ciirietiaiis must be equally allowed to prove the imnuJa
paganism. Are you ready to believe both ?
Mow, it is tnie that the evangelist are cited by Celsos in
second century, by Porphyry goma time alter, anil by the CI
tian falhei: (icnFtiis about the year IBO. It is also Una i
Ircncus is lAe very _fir3l ajiumg the Chrittiati /aihrri who
die the evangelists by name. Not one of (he aptatoKa blha
to vit, Barnabas (abont 71), Clcmena fiomantia (about
the shepherd of Hernias (about 100), St IpiaUua (about I
Polycarp (about 108), and Papiug (about 11(1)— not one of t
fnthers mention Mntthew, Mark, Luke, or Jolin.t Neit]]ec<
Justin Martyr (140), Tatian (172), nor Hegiaippua (173).
this is very strange ; that not one of these holy fatheis dim
Irenaua, ^lould mention the gospels or even name the hiain
of Christ.;
For a caHtary afid a half, then, after Jesus' dealh, we ban
means whatever of substantiating even the existence of Ihe
bolB, as now bound up in the New Teslamenl. There ia opa
1 lank of one hundred and forty years ; and a most serioiu n
And how is this blank iilled up by colemporaiy hi
Philo-Juda?us, the well known Jeb" ' ' '
poraryof Christ. He was sent by the Jews
Tlome, sii or (as some have it) eight years after the uoully i
cpired date of the death of Jcsos. He most have been in or •!
Jerusalem, at the very lime of the cnicitbion ; yet not oh van
there, in hit katory, regarding Chrut or the Chrialiaiu, or til
m-ipturet. Josephns, who wrote hia celebrnled history til 1
Jews aome fbrty or fifty years after ChrisCs death, <lau Mt «
allude to the CMiliim book) or to ihe ChritHati iicl.^ Stldoi
(about ILH) merely speaks of the Chrulians as " a das* of n
possessing a new and pernicious snpcrstilion.'l Tacitut (ah
the same lime) tells ns of " those men who, imdcr the viJi
Iguataa, and Poiifearp, who wrote in the aune ordtr I hava diioh
B)id &flcr (liB whtera uf the Ninr TeHUinmt. But in Ui-imti fom i
Jtmlonfpnttage or att^ other mentiim of tht Nev Tn/anteni; ur Ai
retl UaHfOTKqf <Ae erangelMi woBKiJ."— i*)di«rir» IHnrrt. am In
5 It Hppun n«t to incredible, that if t^ erangeliil* wre tlm i
olf aallarilg, not sue cf Ume dDfendin of chiiitiimlly ihculd er
n r™^„„„^.^.„^.
) Tha funoug [nlmyiUUon. lo Inn; Irlumphuit]; alxi bv C
iDitti' lAle
F THE BIBLE. 153
appellation [>f Chiiatiaiis, vtre alrcudy bianiled vtilk icai.ttud in-
famy;" he udda, tliat they derived Uieir niuiie from Cluislvhd
was executed uuder PonUos Pilate, uud he detailii the cruel pua-
iahments inflicted qh tliem by Nera.* Neither froax Chriit-
tum nor heathen, then, bate ve ths &li);htcst dae to iha
history of thi; guspcta for a century and a half after Chiiat's
death.
Km is this all. The mo^t eminent men uf the first and second
centuiies, who had Ihciwst of all opportunilita of judging Ihe naw
religioii, of deciding whether its miracles wore genidno and iU
pretetisioits well-founded, treat it eitlier with silent contempt, or
Willi aUgliting disparagement. To this Gibhon eloquently alludes
in (he following passa^. Afl^r adverting to the iaet that Chri&<
lianily. as its founder had predicted, waa cliccrflilly received by
the poor and simple, he continues :
" We stand in need of such reflections to comfort us for the
loss of some illustrious characters, which, in our eyes, might have
seemed the most worthy of the heavenly present. The names of
Seneea, of the elder and younger Pliny, of Tatitua, of Plutarch,
of Galen, of the slave Epictetus, and of the emperoi Marcus
Aulouiiiuii, adorn the age in which Ihey nourished and exalt the
dignity of human nature. They lilled with glory their rtspetlive
etalions, either in actiye or conleniplitive life ; thuir eicellenl
understandings were improved by study ; philoEophy had purified
their minds from the prejudices of the popular superstition i and
their days were spent in the pursuit of truth and the practice of
*inue. Yet all these sages {it is no less an object of surprise
than of concern) overlooked or rejected the peilection of thu
Christian system, llteii language or their sQence equally dis-
covers their contempt for the growing sect, which, in their time,
bad diffused itself over the Boman empire. Those among them
who condescend to mention thu Christians, consider Ihem only as
obstinate or porverse enihusiasis, who exacted an implicit sub-
missian to their mysterious doctrines, without being able ta pro-
duce a single argument that could engage the attention of men of
sense and learning. "f
While itia fair to admit, that the democratic tendency of many
of Jeans" precepts had its share in alienating the minds of these
eminent men, who were, doubtless, more or less tinctured with
that spirit of exclusive pretension which only in modem timts is
iioad (andyet but rarely) among the learned and the rich; it is
(undeniable that the utter neglect or contempt of Christianity by
■7 one of those excellent men and enlightened philosophers is
Suitui' Aonali, xr. U.
Dr. Lardnw. ia hl> llrit and sMond volum™ of Jewiiih snd Ctoittion tati.
m Chrtnliiius). The aeir »<nl u
\
k
154 AUTHENTICITY Of THE BIBLE.
an aigument oC do common force in proof, Ihst Cluutiajiily, d
tliB two firat centm^ea, mhen lAeproqfi of a divine miMion (il
the]' existed) crughl to havebeen the atrongettthai iioproqftto^
tucA at a man of education even thmight XBorth noticing or refill
It ia true, that though the inquiring minda cf these sage*, 1
liTOd within a century or a century and a half of the date of
gospels, and in the Tcry empire which saw Christ bom, fouiwt
proof whatever even worth examining, of thu Christian mind
yet our readier taitli, at the difltanoc of eighteen centuries, fil
proof positive of their authenticity. But it remains to be M
whether we, walking by lailh, or they, walking oa it wei*
sight, have decided on eecurei data, or come to the more a''
COQClusionB,
Not is even this all. The miraculous darkness of Ihe Pi
lasting three hours,* was an scent which mutS hare nltroctcd
notice of oolemporary naturalists, to say nothing nf the DT
miracles of a more local nature. Haa it so ! I cannot mart i
ciEely or pointedly reply, than by again quoting the wonh
Gibbon ;t
" How shall we excuse the snptne inattention of the paganj
philosophic world to those evidences which were presented bj
hand of Omnipotence, not to their reason but thwr HM
During QiB age of Christ, of his apogllea, and of their diaiaiJe^
doctrine which they preached was coniiTmed by innumeH
prndigies. The lame walked; the hlind saw; the ack a
healed ; the dead were raised ; demons were expelled ; and
laws of natm« were frequently suspended for the bsneHt of
church. But the sages of Greece and Rome turned aside f
the awful spectacle ; and, pursuing the ordinary avocations ol
and study, appeared unconscious uf any alterations in than
orphyaical government of the world. Under the reign of T
rius, the whole earth,t or at least a celebrated province rf
Roman empire,^ was involved in a pratemalural durkiilM
three honrs. Even this miraculous event, which ought to }>^
excited the wonder, the curiosity, or the devotion, of muU
eassed without notice in an ago of science and hiat(>i74l It ^
paced during tht Ufe-time of Seneca and the elder Pliny, 1
must have experienced the immediate eflccts, or received toe •
liest intelligence, of the prodigy. Each of then pkiioaitihtn,i
laboured work, \at recordtd all the great phenomtTui of » "
eoithqnakes, meteors, comets, anJ eclipm, which hit ind
i. t Decline a«d FaU, L Rl-a.
I out in hittli! urav by Dnm CtkaH ti
D. «95~dW) uflu to cmrr Unnrhokn
inittd pMBige o{ Ttitym \* now «Im1i ibuutanoiL
OF THE BISLE. 155
-I'.le coriosity could collect." Balh the one and the other Aara
miaedloimmlionlhsffrealatphetwnienoHlovihKk the monUeya
luis been witntsa iinee the ercation oj the globe. A distinct chnpter
nl' PUnyt is designed for eclipses of an eitiaoidiaaiy nature and
unusual duration ; but be contents himaelf with describing the
singular defect of light which fuUowed the murdor of Ciesar;
when, during the gr(!a.ti?at part of the year, the orb of the snii
appeared pajo and witliout Bpleadoar.' This season of obscurity,
which cannot surely be compared with the preternatural darknesi
of the Passion, bad been already oelehiated by most of iho pootal
and hiatoriaua of that meraorablE age.§
If Dur readers, after the perusal of such facta, can still believe
in St. Matthew, all I can say is, their faith is more readily satis-
fied than mine. It ia worthy of remark, what a host of reapect.
able anthoiities Touch for aiL aclniow lodged fable, the preler.
natural darlutcss following CiGBar's death; one of these, too
being cotempoittty, and the others writing soon after the pre
■ended appearance of a prodigy, than which a more pubUc aoi
notorioos ona can hardly bo tmagined.|{ What becomes of youi
fiivourils argument, then, that inaiTellous events, if of a general
or public character, cannot be falsely recorded by any respectable
historian f You can hardly find names more universwly respected
for historical integrity than J osephus, Plutarch, andAppian; yet
(however difficult it bo to explain how,) they were cither deceivera
or deceived, iryon had one half as mndk proof for a single pnh-
lic Bible miraclo aa these bialorians furnish of this pagan preter-
natoTal darkness, we should □eierhcBr Ihe end of it.
Bat you will atm insist that we have at least evidence of Ihe
existence of the gospel as authentic, about the year ISU. We have
Ircnieas' word for it ; but it is notorious that the ancient Jhthert
qaolfd OS sacred, not one but many writings now acknowledged
on all hands to be forgeries. This is tieely acknowledged by the
great Christian champion Lardncr,!! and no one will venture to
• ameca.Quail.Nalur.,L\,l^;\i.l; yil.VI: Wfi. ffi«. A'ufur., L 11,
r i>l>n. Ulil. yatuT., il. 30.
t Firgil, Georgie L 480. Tibutlui. lib. i. Seg. v., rer. TO. Orml. Mt-
tanwry*, n. 782, Lacrm, Piariat. L 640, Tim last oC these poeU plicei
'tU prwUify iHfQn Ga cu "
. . . Ar^m. Bea'aHl.,'isS. ir7 D&ii'Cii
H*SL Jniitu Obnqum, mf. '""' -"- '-— - '
Utj's prodigiH.
S« ■ pubUc ej^Ue nf 9f. Jtilony In Joseph, JiUiasil., ilv. 13. PIu
rtfnCteiar, p.ni, Appian.Bea.aHl.,aii.iy. Zlum Cwiru, lib, xlr
JtU Jtdivt Obte^uefu, oajk 13B. Tbia ULtle treatiu
f'sprodigiet.
Uaik ADlDor wu Caiu'i coliaipariiy. nod JoaephT
uadred and le^enty yean
H Enquiry, funilsheB ,
iiy high rqmle,
CTcdilnlilj/ of Ihe GoipeU, 11., pp. tK, 383, 493, 431, 500, 903,
3r. Midilltlon, in til Jyitfi-- ' ' ■ '-■
I
15ti Al'TUKNTICITl" OF THE DlflLE,
The vciy earliest caUlcgue of Ihc boolis bound up in our p
BenL New Testament, was made public about the year 300,
St. AHumBsiuH," one of (be sous of the " Babylon of the ApM
lypse," who can get canonized for deception in Iha aerviM
liieirchuich;" and tlie Catholii: Councii of Laodicea (at of NwQ
first officially declared them to bt the New Testament, abool ll
tame time. For moie than tJiree centuriea, then, after Cluiat
death, Dm New TeaUment did not exist aaabook; onr Nm
Tealament scriptiirea floated about, during all IJut time, nlicol
lected, unstamped with (he episcopal aecd of caaonixalioii, — '
■ accepted or rejected according to Ihe&ncy or private] — ■""''"
of the pious ; aided, perhaps, hy the quotations from,
oi; tlie early fathers ; thoso forgers by their own com .
" u^ed falsehood as a medicine, and for the benefit of laoH
Tuquiied to be deceived."
I deny, then, that you have adduced, or can adduce,
historiciil evid^ce 'wbaterer, to prove (hat the goBpela
written by the men whoso namos they hear ; or to prove
they were written ; or to prove that they existed, in Iheir pietcnt
form, until a century and a half alter Christ's death if — '*
prove that the New Testament waa compiled for more tWn
centuries after the Christian era.
I assert (and I put it to our readers whether I have not
amply substantiated the Bssertion,) that you have not pro
tliat yen eattnot ptove— by a single hUtoiical record, the aullicii-
ticity of the Christian revelation.
tu conclusion, I have to notice Walaou's argument dedae«4
from the rapid spread of Chriatiauity.
First, 1 remark on the flagrant extravagance of (he Cfarutin
accounts of that spread. Justin has (he asauranc
" Then it not a nofion, Greek or barbarian or of anj
even of Ihoao who wander in tribes and live in tenls,
prayer) are not offered up in the name of the crucified Jam ^
Watson ought to have been ashamed to quote a hietoiian, vKn,
thug measuring his belief by his wishes, pens so outngeoua u
untruth regarding the spread of Christianity in a ungle coilsq
alter its founder's death. But suppose (he extravagance lui
actually been true. It would havu proved that Christianity haJ
actually lost gruimd in the last sevealeeu hundred years ; for
B mat such an assertion is not true of the world
. . . day. Or suppose Watson^s inference correct,
hundred years alter Christ, when Constantine was aaaeOsi,
'&
gteal majority of one AuruJr»j onil (tcenfji miUtoni of people »M
Christians. At llw present day, there are about one AhiiJmTmI
Jiftn niKiotM ,- if the increase was so immense in three hmdnijtU^
what think you of its subsequent increase in.^fteeii himdnit
Walson, perceiving that the same argument wJl apply In Vtn
iUTKBNTICITY OF THE BCBLE.
WaUon. And how did CoustantioD eBtHblish thaC ol' ChiiEt 1 By
gentleness, by toltralion ? Let ua sec. In the jESir 312 it was,
ttwt tbe Chrialian eiii;)eror issued bia famous edict against here-
ttC8.* " After a preamble filled with passion and reproach,"
■ayi Gibboa, " Conslanline absolutely prohibits tlie assemblies
of the hecBlics, and conAscates their public property, to the use
either of the rovenue or of the Catholic church. The design of
extiipatiiii; the uune, or at least of restiainilig the progresa, of
these odioUd heretics was prosecuted with vigour aad eficct.
Some offlte penal regulatious were copied Irum the edict of Dio-
elebui ; and this method of conversion was applaudnl by the
same bishops who had felt the hand of oppression and had pleaded
lie right of huinanilj."t
Well may Mosbeim, mora candid than Watson, tell us : " The
leal and diligence with which Cunstantiiie and Via successors
eierted thamselres in the cause of Christianity, and in extending
the limits of Ihc church, prerent our HUtpriae at the number of
bartiarous and imcirilized uations wliich received the gospel."];
It certainly prevents tny euipTise; imperial edicts have always
been very cogtnt imd soccessAil Brgument^.
But, at least. Watson will argue, there were no mercenary in-
ducemenU to embrace Cbiislianity. Ko ? What says the pious
Mosheim on this subject. Read the confessions which tniUi
KTiDgs &om the venerable historian of the chnrcli. Speaking of
the morals of Christians in the fourth ecutury,} ho says : —
" When we cast an eye towards the lives and morals of Chris-
liuiaat this lime, we Snd, as formerly, a mixture of good and evil;
"■ ■ emineul for iJieir piety, a - ., - ■
, . .' llivir ownmivaU' BSalrs aad Id obLaio redreu of gtip/ODcen, b*
uruflinE other bliai>pfl vrtio had injoml [hem. Jcfnei (in bia own Cliurrb
lliuorj) infDrma m. iW ConiUnliiiF, on receiving [lani Ibe biihdpa a Inrr^^
piritt or rowpluntl, rrlaliie to thoit private quarrels, tbrtW <be whole inlu
the On, deeliuia; Ibat he would doi presume to decide twt.^e«i»i^WA'jQ^«^.
I
108 JlUTHENTIClTy OF TUK BIBLE.
Tbfi number, however, of immoiid and imworlby CbrisUutE
gan ao to increUBo, that the eiamples of real piety and virtue
came extrcmi'ly rare. When llm terrors or perseculion v.
totally dispolled ; when tbe church, accuieil from the effurta of]
enemies, enjoyed the sweela of proaperilj and pence ; when n '
of the bishops exhibited to their flouka the cootAgious C3aui[
of arioKBnce, luiory, effeminacy, animoaitiea, and strife,
other viecti biio numerous to meution ; when Uie inrerior r
or doctors fell inUi a slothful and u[)probrious negligeace of
duties of their respective alations, and employed, in ""* "
and idle disputes, that zeal and attention that i
culture of piety and to the inatruction of tbeii people ; and vl
(to complete the enormity of this horrid detail) muttiivdet r
linacn into tAt profiaion of CArutianify, nof by the poutr of- _
vMioti and arguntml, but by the priapaei of gam and Us JW ^
punii/oHenl ; tlion it was, indeed, no wander that thti church «■<
contaminated by shoals of profligate Christians ; and that the vir-
tuous few were, in a manner, oppressed and overwhelmed willi
the superior numbers of the wicked and licentious."*
Indeed, the principle of compelling conversion by force — tlifi
same for which Chrudans cry out againet Mahometanism — ■»
openly defended and approved by the Christians of this
" The monstioua error," says Mosheim, " was almost un
adapted in lliis fourth centmry, lAot etrort in religion, when
liiined and adhered lo with proper admonilion, mre
with civSpmaUiea and corporal lortura."-f
Wliat more could MuxEulmen do than this ? They resailtd,
you will say, to wholesale slaughter by the sword. AnJl have uM
Christians done so? Hear the admissioD which Mosheim a
again compelled to make : —
" Had the Saracens been infected with llic samo odlons tpA
of persecution that possessed the Crusai1er!i, there wouM net, fcr-
iapi, have remaitud a tingle C/irittioH in that pari of tkt icorU
(Asia). But though these infldela were chargeable wilh varioni
crimes, and had frequently treated the Christians in a rigMim
and injurious manner, yet mey looked with horror on thoM Kcoea
of persecution which the Lalina exhibited at tie exploiU qf kmit
Euufalui udmin Dial intne cninc Id I ho council wiUi warldit v<«n ef Mtal
rranrf. &clM- H.jI., Lib. uL. cup. viL, iL,J andThradom honHUjadk
nctuiilrf hj 1 iniilt of revengs. Euwhiui (urtha confeuB, rfH. 0«""l.
lib. ilL, cap. xllLjthat when Uiey inel in counoil. tbey iauwidiiild; bciaa
WTon^DfF, bid could oot be uppeoaed or brouftit to temper, nil GufnlaAnDS
interpoMsd, artfullj pcnaBdiii; bdido. shunlsK Mhni inla dlnice, nd 10^
And thai Qitj decided fur ciLriBtendwn what wu lo codi
hook ! And ChriilflDdiHn — uqulndnf , euj-t«npar«d Christ
'[CITY OF THE BIBLE, IHO
fitly, and cotundered it as the liighi^st and most Btiocions mark of
i^ruelly and injustice, to force tmhappy men, by firt and sword, to
oJaiufcn (4ei> reffjrioiis priadp/es, or lo put tJtan to dealA merely
berauas thej/ refiaed to change their iptniom,"*
What induceiDBiils mnra merceniuy, what arguments more
bmtal than theac. has (he religion of Islam ever been accused of
emplDfing t I deny, then, that the parallel beCweea Chrisuauitif
(allei the three tuat cenlmic!) and Mahometaniam, is, in Ibe
least degree, unfair ; and if the rapid spread of the dug prove the
godhead of the Nazarine reformer, far more does the yet more
rapid disacmination of the other bear testimony to the divine mia-
won of the Arabian Messiah. Christiamly bad by sii hundred
years.t tbe sturt of Islamism ; and if the two religions are to bo
Jud)^d by the succesa they have had,! we camiot for a moment
beoitate to accord the palm to tho Koran, and to exclaim : "Al-
lah is the only God, and Mahomet is hia prophet I "
But the teet is altogether tjillaciaus. It too often happens, that
just in proportion to the assurano) aiid extravagance of the im-
postor is his success with a credulous multitude.
I may yet, however, be asked how we should eiplain tie sin-
gular phenomenon of Chrislianity's auccesa for the firat three
hundred yeara. I may be required to say what, if not divine aid,
first, (eiB it was fostered by kinga, or aided by lorlures,} rooted
the Dew religion in tho hostile soil of paganism. I reply, as a
cotemporary writer, in the following beautifiil passage, replied lo
"What bath preserved the Jew pure and entire in hia faith, in his
blood, in ceremony and featnie, through agca of time, and while
lost and scattered amidst nationa opposed in every cuatom, law,
feeling, and creed ? Why hath he atood a noble monument of
patient endurance, conacientious pertinacity, and acrupuloua flde-
Ug, long'Sufiering, and uncomplaining, yet unyielding resistance 7
WTiy, like a column in the desert, wearing its capital and its
tracery, and all the form and ornament stamped by the gcniua of
forgotten artiats and forgotten nationa, atunda he, to tliia hour, a
wondrons relic of empire departed, and grandeur overthrown ?
Why, bnt bpcauae oC per-ieeution '"{
■ - J - -p^^ Tiaviug replied at far greater Itnglh than 1 intended
4 Tha Higira, the era of Mabamet'e fligbl, wl
I
160 AUTHXNTICITT OF THE BIBLE.
to the general a.rguraonta broached in ^oiu last lelt«r, I in
not Uke up our reiidora' time hj retottuig ycwT cancludiDg iqi
tegatding Ihe aupmenesa of " infidel missionttrifs," who, j
thmk, ought to go forth as ChrisliaDB do, to se^ prowljl
among the heathen. I daubl not that you would haie lUtle ~
jection to Bee the ground cleared, and to hava thingB all jour <
way ; but metbinlu we have enough to do for the preaenl, 1
home ; and if oithodoz testimony be admitted in piooC we 1m
not been idle or uosuccesafuL' When there are no eccleaiu
cal encroacliments to reeiat, no attempts on liberty of conacieB
to repel, noorthodoi giaspings after po«er to expose, no Sobbal
mail petitioners to watch, and no Chmtian party in politia
grapple with, then will it be time enough to bid sceptics lev
their sentinel -poatB in this republic, on a mission to dislBOlluJ
If that day should ever arriie, I truat Ihe npostlea of knawled|
will not, like those of faith, engrail the dogmas of urthodoija
tlie superstitions of baibariBm, oi superadd the vicci and inlohn
ince of pHudo-eiTilisatkon to the rade ignorance of sarage life
BOBBBT Dau Owu.
TO KOBBRT DALE OWEN.
New-Tork, October 15, 1S3I.
I admit that it is lu difficult to decide what is a "soa
naturil" prophecy, as to decide what is a mimcle ; but 1 adt
no difficulty at all in either case. To say thai a drunkard's I
will be abort, requires no prophet ; but to lell who will i '
drimkards, would be quite a different matter- But jhjijwm
and false prcdicliona and miracles to bo so near alike u b
der it difficult to distinguish between Ihem, why then al
sceptics consider the Bible marvels incredible F
It is Inie that idbm of tlie prophecies of the Bible an nl
in obscure, not to say ambiguous language; but then there dl
others of its prophecies that are expressed with sncli piwaia
that there is no chance to misunderstand them. Before pioce«l
ing, however, to adduce examples, 1 will notice those obfacled If
by my opponent.
• TlHf Nm-Torlt 8pMf»tor, tame time (inM. guvn it ■■
lutTS «cinnpluhed ot good." J think our cotBnpormj cugiinM
a
ADTHBKIICITY OF THE BIELB. 161
□ Isaiah wUch sayc, Ihst a virgin ahall
er. 14. That this passage was tmder-
d by the JevB to designate the Messiah, is evident trom He
fact, that Matthew applies it to Jesus, as evidence of his Mesaioh-
ship. "But," aaltB my opponent, "were Pekah and Heiin
killed before Christ knew how to refuse the evil and choose the
eood?" To be sure they were. Does he suppose those kings
lived to the time of Christ P I meddle not here with the question
of his diviniqi : tot Trinitaiiana believe, thai, at a mm, he had a
beginnicg, and inertaaed in tnitdora ax well as in stature. But
suppose some obscunty rests on this prediction, what STaita this
against clear predictions F That Virgil has a prediction similar
to this one in Isaiah, does Dot indeed prove hun a prophet, but
only a prophetic plagiarist. Isaiah's prediction, as well as the other
predictions of the Old Testament, had long been translated into
Greek, and sent into general circolation, ere Virgil lived; and
he must evidently have read the same. Hence his 'virgin,"
bis "heavenly progeny," and his "golden oge." Aad hence
tho general expectation among the nations, that an cstraoidinary
character was to appear, at the vety period of our Saviour's
birth.
The next prophetic passage to which he objects, is that in
Mark, relative to the signs which were to foUow believers. On
this point it may be remarked, that it is not said hoto kmj these
signs were to fallow Ihem. If then they followed at all, the
prediction was lidfilled. So that Ethan Alkn, in making this
objection, showedhimst'lf tobeas little of a divine, aaof a sincere
sceptic. With regard to the proof of his inconsistent conduct on
the occasion of his daughter's death, my opponent wants better
evidence tjiar that of the New-York Observer. But by what
authority does he presume to impeach the veracity of that paper F
Moreorer, he shoiild remember, that his doubling its word does
not duprme it Here then is proof positive. But suppose I
were to produce additional evidence, he might just as well keep
on doubling then. Nevertheless, he will find this same additional
evidence, by just reading the anecdote again; even (he name
of the individual who was present on the occasion in question. —
As reapEcta 'Washinglon, I have to remark, in addition In what t
bavo idieady adduced, tliat in his Memoirs, published by the
American Sunday-School Union, is the testimony of on indivi-
dual, that he was in the habit of retiring from camp, for private
devotion ; that, when on his hrta, it was his custom on Sunday
evenings to read the Bible and sermons to his family ; and that
he would sometimes sit, as if forgclfiU tliat he was not alone, and
would raise his hand ittid luuvo his lips silently. In a letter of
the late Hon. Bushrod Washington, published in that biogra^y,
he gives his testimony to the Chratian characler of bis illustnoui
reUtive. But the follbwing letter from the rector of a church in
Alexandria, in answer to one wrilien by my request by Rev. Dr.
Milnoi of this city, oughl to set the question tor e' '
I
102 AVTIIENHCITY OF TUi: BIBLE.
und il Kill ilo il in the minds uf ull ivLo me not disposml li)
.^Bvil.
Alesnndrifl, Octobtr 18, 1831.
lloTcrend and Dear Sir,
Allhough yoQ hiiYe not heard from mc agnin, as I premiKi
I biiTC] not been immiadM of the Enhjci:! ut your Gnl iMIa.
Owing to eickacas in one branch uC (lie Wualiiiiglon bruilr, und
the abseace from home of another, it has not buen in m; puvei
to obtain preciael)' iiiich documents aa I hoped to procmre. [nird,
the piivale papers of Geneial Wasbin^n an: in the hands of ilw
Kev. Jared Sparks, -H'bo id uaing them to L'nable him to dmw up
the liTc of (he genial. Siiuh infoiinatioii oa it hits been in do
power to obtain rplatire tu his Christian principles, &c.. 1 nO
now give, and if mora abnuld hereafter cuina into my hatub. it
shall be fomardc'd without delay. That he was a pnleHl
Chiistian, is afTinned by every branch af t)ie lumiljr. And tie
universal impres^on, both aniung his relalirue and olheri. il, tiat
he was a cummunicant ; but I tind no one who ever comamDe'
with him. His nephew, Major L. Lewis, says that he well if-
niombers leaving the general and his wife in churdi when Sk
Lord's supper was to be administered, and that then
inained in the chuieb here during that time but comm
That he was a friend and supporter of religion, wilt appear bna
llio enclosed eslMol from lie records of lie veatiy af CluHl
Church, Fairfax parish, wlueh I thout^t you would tmifel d)
have, rather than a copy, on account of its being propctljWtealed
by the rector."
Major Lewis says, that tiuch was the interest which hii unck
iDokin tlie erection of Poliick Church, near Muunt Vernon, thU
he personally surveyed the whole parish, that it ml^ be oao-
Teuiently located. His own name was pnt an bis pew door. In
Ihia parish, there was no miniiileT during (he latter part afliislifcr
which together with the iialuro of his sickness, accounts fbi oa
c]in|gyinan being wtlh bim at t!ie time ofhis last illness.
Tliere is sufticient retison to believe, that he was lernlarin
devotional habits, Bcv. E. M'Guim says, iJial once holding
argiitnent with Major Georgo Lewis (who, if I mistake not, a.
mandcd the body guard) on the subject of Christianity, b
inquired from him what were the views of Gcneml W. m Ur
siihjccL "O!" be answered, "Ijeneral W. was a Cfaristiiii,'
and in proof said, that he used to pray — and mentioned hatinf
heard him nl prayerin his room when he wont to ciury de^ " " "
to him.t Mr. — acted when a youdi
r> AUTHBNTICITV C
pBend'spriTaloBetTetary. Obaer
k certain hour for n cuiisidcra.b]
prOBipIed to ascertain foi vlict purp
bia uncle on Ma knifes at a small st
hha. This anecdolo Ib nell knuni
This anecdolo Ib nell knun
General W. in hU will mukut the following demise : " To the
Reverend, now Baron Lord Pairlax, I glre a large Biblo in three
volumeB, with nolea, presented lo me by the Ht. Rev. Thomas
Wilson, Bishop of Sodor and Man."
With affet donate regard,
Your friend and brother,
Bbt. J. Miujon, D.D. Wm. Jackson.
The within statement I am happy toaay is correct.
Lawrence Lewis.
The attempt, sir, to prore Washington a sceptic, wanls terms
toerpresatts infatnation and folly. Suppose he did notonhls
death-bed call for a clergyman or a Bible. We hare Just seen
why he did not call for a clergyman ; and as to a Bible, in the
memoira of him quoted a little back it is slated, that, when his
spirit had fled, his wife knelt by his bed-side, with her head resting
on the Bible ; wMch showa that a Bible was there. Bnt hia
"prolesjations" in the dying hour do show that religion afforded
hiin aid. HgweTer, hQ #aid but very little at that time on any
subject, it being with extreme difficulty that he could apeak at
all, on account of his quincy, as Marshall in hia life of him osserls.
The parallel drawn by my opponent between Washington and
Eliaa Hicks, will not bold good. It ia well known that the latter
Uiied the terma religion, revelation, &c., in a sense diflercnt from
that of the cpiacopal church; but Washington being connected
with that church, could not have used them in a different sense
wilbout deceiving ; and by the term revelation, that church means
the Scriptures. But why this introduction of EUas Hicka P He
professed to be a Christian ; and if he perverted and corrupted
ihe truth, he was not an infide], but a heretic. What t^en has
his case to do towards proving Washington a sceptic t As to
Jefferson's note, he does not pretend to have been himself the
author of the statement therein contained. Govemeur Morris is
alone responsible, and he only for a cot^ecture — and that, too,
contcaiy lo the whole life of Washington. With regard lo
Franklin, he himself shows, that though in his youth he was
sceptical, yet that in his riper ycBrs he condemned his scepticism.
Why does my opponent overlook this ! I do not say that he was
IG'I AUTHENTICITY Of THE niBLB,
nlisiaus; but I sByhovns ftbeliuTcr in the Bible. Then
ititin]' (hat beliere in tiisl who do not pretend lo personiil pic .
it is hence easy loaccoont for the manner in which he (epfieil
Whitfield, who by tlie way was no melhodist prescher, but I
episcopal clergyman. Franlilin'e letter to Thomas Paine ia irtl
known. He upeaks of the injurious effects nhich Pane's wri^
ings Were calcnlated to produce, and, taking him on hia or^
ground, puts to Mm this questioa : " If mauldrid are bo bad w
religion, what vould the; be icitAoirf it ?" Dooa this look ti
scepticism ! And to represent that philosopher as jesting iri
death and the resurrection, is anything but hoaouring him. '
jest with such things, would betray the moBl shocking iniend
lity ecea in an iniidel, much more in a Franklin. Hy remi
relative to Ihe sicplicism of John Adams in his dotage, was H
incongruous with what I observed in relation to the yonlht
scepticism of FiKnklin. There ia a toiig period between ytM
and extreme old age, during which the judgment is noi
iltanin either of the other periods.
It will be recollected that I have heretolbre forbonie aQpol
(jveness respecting the religious cbarftoler of John Adams, a
having had before me at tlie time anf documents to justily*!
qualified assertions on that point, I have at length received
document from his late place of residence, which precludes i
furtlier controversy, and settles the question most auspid' ' ''
the cause of revelation. This document is in answer to
of toino in lelatton to the subject, from Rt;v. Mr. Whitney, pasHf
of tlie church of which Mr. Adams was a, inentbcr. It will tmf
Iher be seen, that Samuel Adams and John Hancock w
[K^fessars of reUgiun. Here follows the letter.
Qubcy, September 19, 18SL
Sir,
I hava TGceived a lotb^r from you expressing a dedzetofc
distinody, whether John Adams, our second president, wn I .
member of a congrcguliotial church at the period of our nrdb
tion ; whether he was ever understood to have become an inU
bcfDnt his death ; and whether he was not a member of the M
grcgatianal ohurch in Quincy at the period of his death, ll
Adams, sir, wasadmitteda memberof the congregational chm
in Quincy sevenU years before the American Revohilion, al
continued an exemplary member of it to the day of his dead). **
a suspicion w«s eatcrtained by any one in this pait of onr en
try, Ihathe had bccooie on inSdel. Mr. Adams waa unqueA
ably one of the most thoroughly established believers in d
divine misaion of Joeus Christ, and the truth of his religion. B
had not only critically examined the evidences on tna ndBi
Chrialianity, but he had road almost all the deistical wrilaia : l
Ihe iBBult of his examination was, a deep conviction of Ika Ir
of our holy religion. His belief was the retnll of profond
quiry ; mid bul tew among ftvc e\cT^ ^we ta Ihortni^lly ■
r
(inainted with Ihc science of retigioa, both natural and rereated.
Mr. Adams was an unfailing attendant upon the public aervices
of the Chiielian Sabbath, and at the celebration of the Lord's
sapper, till the inflnnities of hia Tery advanced age prevented.
Sir, he waa an eminent Christian ; and Hb life and conversation
were in general an illualrious eiamplc of the benign influence of
awell estabiialied faiUi in the truth of thegospel on the human
eharactor and proapeds. He lived and died a Christian beliover;
and nothing would have given him greater pain, than to have had
hie failhin the gospel called in question. The solution yaa have
pven of the declaration of Mr. Adams, as quoted by Owon from
lie Memoiraof Jefferson, is undoubtedlj the true one. It related
to those contcoYBrsiea which were conducted with any thing but
llie Christian temper.
In answer to jour inquirf, whether Samuel Adams and Johii
Hancock were not menibera of congregational churches, partt->
culsrij in the days of the revolution, 1 can sa; they were. I am
informed by ez-Presidcnt Adams, to whom I showed your letter,
that they were ; that they were both reUfioiit men ; unshaken
believers in the religion of Jesus Christ, and conslant attendanla
upon its ordinances. The assertion of the infidel Owen in relation
to the characters he has claimed in your letter, as supporters of his
dark and hopeless system, I am persuaded are wholly unfounded,
and will oblain no credit among serious and enlightened mindfl.
I am, air, very reapectfullj yours,
Petek WmtNEV.
Mb. OrIGEX BAtTHELER.
Well, sir, we now see "■what were lie leaders in Uie American
revolution." We see " what was John Adams, whose eloqiimcu
probably derided the birth-day of our republic." We see what
were Samuel Adams and Jotm Hancock, the two patriots wbu
formed the very van of the immortal band, and who were alone
proBorihed by George III., when pardon was offered to all others.
Aloi I poor scepticism, ihou must be content with Thomas
Jefferson and Thomas Paine, the latter of whom became so
hesoUed and filthy before Mb death, as to be shunned by decent
people ! Welcome, O scepticism, thrice welcome art thou 1« him.
And verily 'tis no honour lo Jefferson to be firand in such com-
pany. — After having token the foregoing view of the ohoraoler of
oar mvolutionaiy patriots, how superlatively nonsensical appears
the following extract from my opponent's seventh letter : " If the
French revolution was intidol throughout, tar more the American.
If scepticism is to be abused fbr the ultimate failure of the one.
Ut her at least have credit for the glorious success of the other."
TUsistnil)' laughable. Could the man have refrained from smil-
ing while penning this sentence r But, in his last, he tells us he
know* not what the private opinionB of those " sturdy patriots"
' ' ■ ' iture lo prononncB three (quarters of
n itll, he tluages Uurav-w^fti. * Sutw.
I
166 AUTHKNTICITT OF THE BIBLB.
violation uf Ihe law of Oie New Tealamcnt [ He ou^t, however,
to recollect, that they had quite aa good a ri^t to explain tli4
book for themselcBE, as he has to explain it for them. Thw
undoubtedly believed, thjit a command to an iiiditiduai in ha
privaii capacity to obe;/ the laws of bis Fountiy, wu TeiT
lai from being a command tu a nation not to changt its Uws, or,
it may be, its law-makers. They coneeiTed there was ■ wih
difference between an individual breaidng a law tciti^til an tfl
lo revolution, but merely w a diiorderiy eUineni aod a pei^
rising in their majesty to Bbalte off a foreign ot a domestic yiAtj
hy eAonyinj the gcnenvmrni Oaeif. Surely, 'tis a alrangeioa-
founding of ihingG, to rank reTulutiunary pstiiols with boUiH
and mobocrats.
My remark touching my nativity was not gratnitoua. I
had been charged with being an apologist of IcgililnacT. I
considered the charge as applied with an ill grace byonabred
in a moiiETthy, lo a native of IMs land of freedom. I therefin
quoted Wa^nglon, and Bpaie of my being "bom tn a landot
liberty," as did be when addrceuing the Frencli ambanador.
I argued, that as I was bom here, it wai natural that I ihoolil
prefer a republic to a monarchy. All my feelings, vievrH. and
prejodiceH, would of course be in fevour of a republic. Unto
tiiese circumstances, to be partly denominated on apologist of
legitimacy, by one who not long since was a ndgai of til
Britannii mnjaty. seomGd to me to require a fuw wordi on
my own part. As to his incompetency to judge of our di*lin-
guished men, I argued that, ffrst, from his being a eomparUivt
stranger here, and, secondly, from his having neTer read their
lives. But lo resume the subject of prophecy.
The iieit prediction wiiidi he notices, is that relalinglo Ik*
destruction of Jerusalem, and the end of the world. Thti pie-
didiou contains iotcmal evidence of liavini been writliin in iho
days of the apostles. " This generation uiall not pass, till til
these tbings be fulfilled." My opponent has likewise introduced
Gibbon, showing that the primitive ChristianB imderstiMd it
to mean, that Hie world wouM come to an end during that genera'
tioQ — a clear proof of the existence of the gospels in the dan fiC
the apostles and before the destruction of Jerusalem. As an
additional evidence of the same, we learn &om history, that, oa
the approach of the Roman armies to the degc of JeniBatem,
the Ciiriatians fled &om the city, in obedience (o the injunction.
"Then let them which be in Judea flee into the mountain*."
Let the candid reader examine this prophecy, as giver) by Mat-
thew, Mark, and Luke, and tlien compare it with the account e(
the dealcuction of Jerusalem as given by Josephtis, who w»» a
Jevnsh biBtorian, ajid he cannot fail to he surprised at its strikinit
accomplishment. So plainly was it fulfltled, that Voltaire de-
clared it must have been written after the event. Now il i>
evident, that the individual who could lliua predict was a pro-
phet; and if so, it is not tupposable that ho would ni ' ""
^ AfTUEKTICITY OF THE BlULB. 167
lake, and Rx the dale of any prediclion lerong. By Bltending
closely lu the subject, it utII be seen, Ihitt lie treated of two
eventa ; the deetraction of Jeruealem, and tiie end of the world.
Now suppose vie were engaged in converaation, and had two
STiliJecIs on hand at once, we should of course sometimeB allude
to Hie one of thetn, and sometimes to the other, digiessing and
resninmg as the case mi^t be. For example, suppose wc vreTC
t'onvcrsing on the subject of the next presidential eluetjun and
(lie one following it, touching now on this, now on that. Say
we were calcinating the chances of both elections. We miglit
perhnps suppose it to be doubtful, in consequence of the number
of cjuididalea now before the people, whether any one would re-
ceive a majority over all the rest at the next ckclion. Then
spcaJdng of the election afler that, we might suppose, that, by
the withdrawal of some of the candidates from the iield, and the
union of two or more of the political parties, an election oiight, be
vHccted. Next we might recur to (he approaching election, and
make our calculations as to the candidate whom congresa might
elect, in case there should be no choice by the people. But, not
sadsGed »ilh any of our speculations on these suhjecls, we
mi^t exclaim. Well, a year or two will show all about these things.
At the sanii.' time, we should have no manner of reference to
the election after the next, althQU);h wc should have been talk-
ing of it during the eoiusa of our conversation. Thus when
Christ said, " This generation shall not pass till all these things
bu fulfilled," there is no necessity for understanding him as refer-
ring lo all he had said on both of the subjects on which he had
been altrmnlcly treating. But, sir, these rery difficulties, and all
others in the Bible, are in our favour, showing that they were not
forged, and that they have not been altered since they were fiiat
written, to make them plainer.
Having attended to the cases of prophecy adduced by my
opponent, it is proper that I now take my turn, and adduix some
to suit myself.
It will not bo dispated, (hat the Old Testament was niitten
long bf^fore the Christian era. This is all that is necessary to be
I'Slalittslied, BO far as relates to its prophecies.
The predictionB relative to the Suviuur arc so numeroua, and
have been eo dearly fulfilled, that it is but for a candid sceptic to
I'lamine them, to doubt no longer. Let him just peruse the
following passages, and compare them with the liislory of Clirist
as given in the New Testament. Isaiah, chap, ii., vcr. 6, 7 ;
chap, xi., vet. 1 to 4. Jeremiah, chap, iiiii., vor. 5, 6 j
chap. vT-riii. , ver. 15, IS. Daniel, chap, vii., ver. 13, 14.
r.eneaiB, chap. xHx., ver. 10. Daniel, chap, li., ver. 24, 25, 26, 27.
fin a theological debate holdcn in the seventeenth centuty, be-
tween a Jew and a Christian, in Venice, the presiding tabbi was
*> Btniek with the argument deduced by the Christian from this
pissage in Daniel, that he put an end lo the debate by saving.
»
Ida iUTHKNTIC[XY OF THE BIDLE.
" Let US shut up our Bibles ; for if wc proceed in
tion <^ Ihia propbec}', it will maJie ua all become ChiiEtiMis.''}.
Isninb, chap. Tit., ver. 14. Micab, cbap. v., tst. 2. lsai~*'
rhap. xxiT., ver. 3, 5, 6 ; cbap. liii., ver. 2, 3. Psalm
■ver, 1, a ; isii., ver. 6, 7, Zecboriab, cbap. xl, tct. 13, J ,
cbap. 11., Ter. 9. Psalm jU„ ver. 9; It., tsi. 20, 21t
lii., Ter. 21; iiiit., ver. 20; xiii., tct. IS. ZKbui^-:
chap, xii., TBI. 111. Psalm iiii., vei. IB. Isiiab, chap, liiip'
(Let the sceptic read this cbapt^willi the greatest alteiitia%
for it DVitithiew the scepticism of a Rocbester.) Psalni xri^,
ver. 10, 11; xxW., ver. 7; liriii., ver. 18; ii, ver. 18; IB^
Ter. 7 to 11. Isaikb, diap. ii. ; chap. xi. ; cbap, Ix.; and cbqi. bnC,
Now let tbe sceptic ask himBclf seriously, if it it
beliere, that so many coincidences should occur in tbe case of OM
indiTidual by cbiuice. Those who undeistand nmthemiitic*, knmr:
that it would be impossible. Nor conld those propbedeB bH
heeo fulfilled by connivance ; foe many of them w * >-"-
by the Jews, who were doing all they could to cnah
That the Christians admitteil the heathen miraclea, is not u
offset to Ibe admission of the Christian miracles by the beallnij
because tbe miracles of Christ were open to general obaertfc-
tiun, and were of a kind in which there could have been no
decepUon, and -which could have bten performed only hT
diTine power ; and, in addition to this, they were of ■ kiiil'
cslculaled to destroy the deTil's kingdom.
The neit prophecy which I would adduce, relates to i
disperfflou of the Jews. There are many predictiona of ft
erent in the Old Tcatameut, the most remarkable of which
contained in (he twenty-eighth chapter of Deuteronomy, wtuohll
reader is earnestly solicited to peruse, and comjiare with 1l
actual dispersion of the Jews, and their hiatory since that em
The next case of prophecy which I would bring into Tiew.
contained in the second chapter of Daniel. It consists of AedM
of Nebuchadnezzar, with its interpretation by DameL VI
ercr will read this prophecy with attention, and oodaiR
with its occompUshment sa exhibited in (he hiBtory of tM M
universal monarchies, and tbe prevalence of ua Chli
religion, most, if candid, acknowledge it to have been from
Daniel's vision of the four beasts (cbap. vii.) was Ihe w
eubslance as tbe foregoing dream. This vision and ita inl
ftlion occupy tbe whole chapter, and cannot be read with too t
attention. His vision of the ram and he-goat, is another wom
fill prediction. With its interpretation, it occupies the whri
chap. Tiii. The reader wiU find it well worth his while to ps
it. So clear was it to Alexander, on its being shown to him,
be did not hesitate to apply that part to himBelf which ireUti
tbe OTerlhrow of Persia by a Grecian kine. There ia anoOiB
mirkable prophecy relating to Alexander, Daniel, tda^.
per. 2, 3.
AUTHSNTICITI OF THE BIBLE. 169
One prediction more muM sufGce on Ihis subject, vii., Smt re-
lattoK to liu: d«striiclion of Baliylon, as contained in IsaioiL
Dhap.xiiL, vei.l9to21; chap, ut., ver. 22, 23; and Jeremiali,
chap. 1., ver. 23, 26, 39, 40 ; chap. U., ver. 25, 26, 29, 37, 41, 43
Compare these passages wilh the account given by various travel-
Ids, of Ilie utter deeolstion of Babylon ; and then doubt no more.
. Sexioualy, wbat can sceptics say lo propheciea like the forego-
ing t We Abow what they da say. Thomaa Paine aupposed, thai
the mitings of Daniel Uid Gzekiel were enigmiu, relating lo the
Teatoralioa of the Jews bom the Babylonian captivity I On the
btlier bond. Porphyry and many otiiors, perceiving that the pro-
phecies of Daniel dosignated events too clearly to be thus evnded,
decisred that they must have been written after the events took
^ilace ; thereby unwittingly adding tlie strongest possible testiniuny
to the prophetic character of those writings, by showing Iheni lu
be too plain to be misunderstood— ao plain as by theaiBelves lo be
dfiemed bislorj rather than prophery. Wonderful tnigmai these !
Hat with regard to the time in which Daniel lived and wrote, il is
Tecorded not only in Jewislt, but in Babylonian and Persian his-
tory. Even Thomas Paine did not deny the genuineneaa of the
Sock of Daniel.
Mow, sir, I shall contend, that the Bible is not only probable,
but certain. We Anoio it lo be true by our oan teiaea. We lei
the Jews scattered abroad among all nations, and Christianity
orerspTcadiiiglhe world, and the kingdoms of the earlh crumbling
beneath it, and the Babylons and the Ninevehs and the Tyres
of old in ruins, according to its prophetic declaralians ; and we do
llierefore /owto — yea, we do abGiilutelj hunc, that it must be from
God.
My opponent says, that the only mode of preserving the Jewisli
Uwa, was on plastered stones. How docs he know Ihis ? Because
he /Hsiri of no other mode, W faJ I b eiij of no other mode, alier
j dl that is sa id in relat i on to wnSna oa o pSfe'o^ joM,"Eiodiis,
cEap. i3tTtt;7TE*. 3(J ;~writing upon roiii, Nuaibors.'eEapTTvii.,
ver. !I,"3;WTieilftip0nQicf0j& ofTuntses, and tm gates, and bind-
ingtlLe commandments for a sign upon their hands, &c., Deu-
tecdnom^, chap. vL, ver. 8, 9; chap, xi., ver. 18, 20; writing \ibiU
of T^fofcimttUt Deuteronomy, chap, xxiv., ver. 1 ; the book of the
wEiaofthc Lordj^Numbers, diap. ixL, vor. 14j^copy of tho law in
i. SooS,T)euieroiiomy, chap, irii., ver71B ; cEap. iixi.rfefT 24,"25,"
26 ; wtitteu in a hook. Exodus, duip. xvL, vor. 14 ? But the bookt
Qtioned, and the parchment and the Egyptian papyrus
xetofiire mentioned; let us consider these. Vairo says, that
atlho time Aleiander built Alexandria in Egypt," (something
like 330 years before Christ,) " the use of the papyrus for writing
onwftsJiaLfiuindoQtin thatcountiTi The papyrus is a vegela-
ole production ; a^Lind of greal 'biiJrush, growing in the mMshes
of Ite Nile. It is a triangular stalk, llfleen feel high, and a foot
and a half in circumferance. When the outer coat is taken off.
■here are several other coats. These when separated roada tbiu
a, to contnTB suitable nuta
Tiitmg. Pliny (ells us, bookxiti., cliap.xi.,that"l]ieiii
waj of writing was upon theleavea of the palm tree. ,
fliey made use of the inner bailc of a, tree for this purpose ; i
inn er tark being in Latin called ISier, and in Greek fluBAw^
lUJUa) "'i"?*- "»"' erer since in
msljaa oiTbavw made 01 Bpca inne. _
anoioer aMVSX nlUlU) Uf WIUIB^ ittfihg the Greeks and Boi
712^ on tabtesofwoodcoveredvith wax. witha bodkin
iron, with which Ihey engniTed theirietters on the wax. Hoicel
term i^b in writing. 'IliiH mode was mostly made ' - - -
ing letters ; hence the Latin taieUa, tables. But
lion of tlie Egyptian Papyrus for tlus use, all the other waj»
writing were soon superseded, no malerial till Then iuTented '
more conrenieDt to write upon than tUa. And IberEfbre,
PtaleiDy Fhiladelpliua, king of Egypt, undertook to bbIi '
great library, and to gather all aorta of books into it, he
them to be all copied out on this aort of paper. What i
cgaea ot theasaertiqn of the •BTJ tec mention e d by my o *
t£al l]ie~malerial3"lor writing ajiyTong~w cjk di Jnot eint ' ^^
to the'uae of Egyptian papyrus!— ananf' his olBer aMertum.
thia papyrus was used Uto huridf ed veBJB_bEt'Qra L'linrt. Ja
parchment, Diodonia Situlussaya, [h£riliePetBianaSoI3wnl«»
their records on skins, which, when thua used, were at lenph, in
time ofEnmenes, denominated parchment. Herodotus telllip
sheep-skins and goat-skins, made use of in writing by the tnA
lonians, many hundreds of years befori! tie use of pai^l
Moat of the ancient manuacripts that have dcBCended lo ns, im ""^
ing thoaa of the Old Tealament, are written on paichment 1
monuacriptsoftheOldTeatamcntare the refierf, which aw m
aynagopiea, and the iguare, wUdi arc used by prirWo ""i^^
nals. By this we may know how to imderetand Isaiah, dup. 1
\er. 1 ; Jeremiah, chap, xxiv., ver. 2 ; Eiekiel, chap, ii., ttt.
and otlier similar passages. All the circumstances comqir^
show, that parchment was in use among the Jews. Bo^ u
"Ihis is not material;" for
i upon besides plastered hi
were vBriota materials for making books, before the invBDlia
the Egyptian papyrus. Bat what does be mean by ■ayin^ '
the " most durable method uf reRistering the Jcwiafa laws, ni^
then, as mill at noic.bo selected?" Dout select sbmeaonW
to register those or any other la'K's ? Where then ii tba I
ment in this statement J And what becomes of the whol
this mighty objection to the genuineness of the PentateuchF
He saema inclined to dispatch the Old Teatami
He may, however, first dispose of o fev things ; the prophe
adduced m lUa \eniei,ftK au.ia;U. He says its aaaquily
, AUTHESTICETT OF THB BIBLE. 171
tends far b^ond ILg limits of the writtai history of tlie Jewisb
boolca. TIiLb obiectioi] liu jnet been eiamined uid refilled. Be
Kaya it countenaDcei immacaliir. Thi* bare assenioii I shall
offset by a bare denial. He tallis of ila unexampled cmclly. As
well talk of Chr- cruelly of iKe tolcano and the hDiriFone. He
reilerates agaiuM H his charge of oteccitit^. A fine diai^ indivd
for /lim lo maks. He speaks of iU imintelli^blc childudmess.
Just now BS if be himself were so wise as to know what u proper
for Omaiieie/iix to do or not lo do, in the rasea to wluch he alludes.
These faille, these unfounded objections, he nrges as reasons for
rejecting the Old Testament by vholesale, agsinsl the stnpendoos
prophecies adduced by me in (his letter, and Bgainsl the no less
sn^endoos miracles which I am now abcml to adduce.
The Mosaic account of creatiaD agrees both witb natural and
civil tiistory. The geological appearances of (he earth, its pieaenl
■emi-populated condition, the preaeni slate of knovledge and
improyemeot, the concurrent loice of all authentic history and
tradition, and the lack of any counter history or memorial, (upon
which subjects I treated at some length in my letters on the divine
exiatencf,) demonstrate, that the world is bnt a few thousand
years old. Besides this general eridence, nniTeisal tradition
concurs with the Mosaic accoont, in the paiticDiars of the crea-
tion. The CAaUanu had a tradition of a primordial watery chaos,
a separadon of the darlmes from the light, and of the earth irom
fceaven; the creation of man from the dusl of the eartt, and an
infitaion into him of diiine reason. The Phmiciam represented
the principle of the tmiTerse as a dark air, and a turbulent chaos.
The Persian* held, (hat God crested the world at lix different
times. The Bindooi represented the nnivetse as involved in
darkness, when the sole, self-exisling power, himself undiscemed,
made the world discernible. With a thought he first created the
waters, which are called nara, or the spirit of God ; and since
they were his first ayana, or place of motion, he is thence called
Naraifana, or moving on (he waters. The CHintie in their ancient
traditions say, the heavens were first formed ; the foundalions of
the earth were nest laid; the attiiosphere was then diffused round
the habitable globe ; and, last of all, man was created. Our
Galhic OReMfon had a tradition of the formation of the world from
chaos. The same tradition may be traced in the ancient Greek
philosophy, and in the Greek and Latin poets. And irheii America
waa discovered, traditians were found to e^ist amonR the natives,
heariiiK a very strong resemblance to the history of Moses, in this
and other particulars. But not the least striking cunfirmation of
the Bible account of creatioii, ia the institntion of (he Sabbath,
which custom has cqaally prevailed among the Hebrews, the
Egvptians, the Chines, the Hindoos, the Greeks, the Romims,
and (he northern barbarians ; some of which nations were not so
much as known 10 the Hebrews by name. Admitting that a mere
division of lime into weeks mighl obtain by means of the (^ua^le^-
ingof the moon, as was ingenionaly, aii4, 1 l)t\ic\e,(n%^auS.i
r
L
172 AUTHEMTKITy OF THE BIBUI.
coatended on a. late (xussiDa in the Hail of Science b; one g( iIh
speakers on the Bcepticid side,* Blill, this would be no reugo nij
e»ei7 serenlb. day ahould be obaened as a. day of resl, ■" ''
Dbaeived ; doi for the ogceemetil of (Jis aiuresaid naliona
cause whicb tbey asBign for ItuH obaeminw. The litck of Iho £6-
tiltoiu style in the Bible account of creation, is another eviduM
of its authenticity. And it is wortti^ of ceioaik, that wbil« i
Voltaire objects to this account, as iJTing the date of creation ott
auiiiciently high, a Laplace objects, that it coauot be more thu
half as hi^ as Moses makes it.
The Ml of man is likewise confinned in a similar manner. Wi
find mankind to be actually deprared ; and it ie nareasaaabte to
suppoao, that a God of in&iite purity originally created Utem tu.
But as a furthBr confirmation, we have the testimony of lie
heathen world. Plato, Sttabo, Ovid, Virgil, the Egyptian mi-
ters, and others, mention the slate of innocence and the &IL
Sevcial particulars of the fall vere received by the most anciml
heathen. Many particulars relating to Adam and Eve, the for-
bidden tree, and the serpent, nre to be Ibuod among the natira
of Peru and the Philippine islanda. Tlis very name of Adam il
known among the Indian Brachmans I The Hindoos hais u
ancient bas-relief of the lerpent CaUya, vanquished by the imdia-
torialgod Krishna. Krishna is represented as pressed wilhia llu
folds of the eeipent, and then as Iriumphiug over him, and
bnating hit headbtMoth hit feet! The Edda, the niconl of Ibe
ancient Scythians, says the great serpent is an emanation front
Loke, the evil principle, and gives a highly poetic description eJ
bis OTetthrow. A plain allusion is made to tlic ein of Eve, in Itic
legend of Pandora, who was led by curiosity to open a Oikst
given to her by Jupiter, out uf which Hew all the evil into die
world, hope aloae remaining at the bottom. Inherent, origilui
sin, is not only acknowledged, but deplored, by many of the
ajicient heathen philosophers, poets, and moralists- And the
universal prevalence ol the custom of offering sacrifices tOi m
attests at once to the truth of this sentiment, and to the latioDslit
and credibility of the doctrine of the atonement.
The longevity assigned to the antedtluiiana, and the exislem
of giants,as mentioned in Genesis, are so improbable, in iheaisdna
considered, and so different from anything with which Hosm wis
acquainted, that, had he merely forged his 81017, it is not to besup-
posed that he would have inserted any thing of this nature, inlend-
ing, as he did, that story for belief, even if we iuppoae heeotUd
haveconceivedoflhesetnings, wMch Lb doubtful. Then, agai
find him confirmed in these accounts by vaiioue heathen -wi
All tbe ancient Greek and barbarian hiBtoriani attest b
longevity. Similar traditions prevail among the Burma„ _.
India beyosd the Ganges, and among the Chinese- And Iha
('reek and Latin poets sing of giants in the first ages of the woild.
ArTHENTlCITY OF THE BIBLI
ttid th^ hlatorlaDS, aa well u Josoplma, eppak c
We come now to Ihe consideration of that greRt and tTEmen.
douH cfttAslToplie of nnture, the deluge. Astorj' of this kind can
be demonstrated to be true or Jalaa. If the whole earth was
overwhelmfd, traixe of its submeraiDnmuat remain: if not, thelc
can be ito such truces. Aiid if nil but ono bmily were siropt
away, all the inhaMtantf of the globe, being their deavendani^
vonld usdoubtedly hold some Iradition (o this eflect; othenviH',
not. Let ns now see how stunda (his ca«e in these respects.
Bones of horaes and deer ha»o been dftcovered on ihe Him-
molaya motmlaina, sixteen thousand feet above the level of the
set. They were obtained by the Chinese tartars, out of tho
mksaes of ice that fall with the avalanches, from the re^ons of
elamal snow. Uetveen the strata of various mountalna, mariae
EubatAlices and veg^aile productioiia If.poae together in mingled
TDn^ton. In some places, as at I-a Bolca, the marine prodnc-
lions of the four qnatlors of the globe are huddled promiscuonaly
logethet, as by Oic rush of mighty waters. Almost all the table
lands and gradual dcclividea (nf mounlabia are covered wiUids-
poaiU of loam and gravel called diluvium, such as subsiding flood*
ilciwsil, as Ibey gradually retire to their u-onted beds. In this
diloviiUD pebbles aod loam are coslHi^edly intermingled, totally
unlike regularly fonned strata, and jost as rushing waters would
hive blended them togeUier. Thh diluTium k a be seen ovet
the face of the wliole earth, even od tho lolly momilains; and in
it are inlermingled the bones of various animals, th.ua proving
inconteatably that the dchige covered those mountains, and over-
'"'■'"" IS of granite and other rocks
le greater part of
fallcys, and acaa, requiring for Iheir removtl thus, a force and
(njd>| of water which nought but a Bencral inundation could have
famished. Valleys wide and deep, callsd valleys of deoudalidii,
exist in all parts of the world, whioL exhibit indubitable evidcnoet
i'C having been excavated by irresistible diluvial torrents. The
Taat valley of the Rhone, for example, has been excavated between
Ihe Jungirau and Monte Rosa, and its disrupted "
atrowB o'er (be plains of Bargvmdy. Even the B
ik'nllybeen scooped out in tbis manner. In nun
monutains ore tum aaundsr. leaving chaama of frightfol depth^
And as the icrersc of this, stupendous granitic &agments of meon-
leina in many places tower in awful majesty thousands of feet
iloCt, entirely insulated from other mountain masit^a in the same
regions, and even in their immediate vicinity ; thus showing, fliat
the intermediate elevations which formerly must have wmnectBd
flien, hnve been swept away. Mount Cervin, auisalated pynunid
of mors than three thoiiBand feet in height, situated on Uie moat
lolly ridge of Ibc Alps, and likewise the Landscrone, a mountain
In lire plains of Lusace, situated about two icagnea 'it<s^ " -'""-•
174 ACTHENTICITY OF TBB BIBLE.
<)[ n)oimtBdn.i of ita own kind, and liaing like n sugai-loaf nesil? I
tbouBund feet, are stiikiug examples ofthU kind. lamanypli
MUsof a largesiie esliihit eridences of baying beenaccumul
by Uie coinmotLon of the waleis, being compoBBd of giBTel, In
ments rf rock, vepotable substimcM, and even the bonea
uumala 1 On the other hand, vast Talleys have been difcovere^
filled up with tha rushing wieck of dUuTial lubbish, benein
which have bei^n discovered the beds of riTecs, fields, and (t>resltli
Traces of mighty mrrenta may be Been on the BUiface of
hills and valleys, in ihu mussee of rock strewed along upon
and onremaving the Artace, lakings appear upon tho solid rookt
beneatli, trbicb most have been occasioDsdby the drlllingof '*
roak]' fragments. In various parts of the world, immense bo
slonei!, containing thousands of eubic yatds, disintf giaied
iheii native moimtaina, lie spread o'er the far distant plains, «]u«
ther they must have been rolled by the irreaistibla tcrrenta r' -
Enbsiding inundation. There are numerous caverns strewed' — ^^
animal bonea of various kinds, imbedded in diluvium; whilhqc
ills evident those animals fled to avoid the rising flaod,uidtliaqi:
met their fata, being drowned by the torrent of inrushing wUrt
and buried beneath the maases of its accompanying dUuriui
Some of the mouths of tliose caverns are even choked up by li««
diluvial masses. Further evidences of the universally and add
lien occurrence of Lhe deluge, maybe seen in the fact, that eic
thf> Rtetii ri:gioti& ate strewed wiui the leltcs of Mumtil andnif
tnble productions wliich now exist in the temperate and tonii
tones oline ; thereby deinonsliating, that the cliraalH of &
anlediluvisu world in higli polar latitudes, must Iuitb been iBmS
more mild than at presenl, and that a re frigerating change Ifti
that which a universal saturation of the globe with water, •ad i
diminution of the surface of the land (which at that tiiM k
dentlj happened) might be expected to occasion, ' ' ""' '
taken place. So sudden was this caloatiophe and it
change of climate, that undecayed carcasses of elcphaoU a
been found infi-ied in the everlasting ioea of Siberia — and laaa*
ous fossiled vegetables, in Iheirvariuus stages of growth, remaiBU
attest, with iheir counUess leaves and branches and stalky Hq
fearful vibilation of the destroying cataclysm.
Examine we now the testimony of history and tradition on lli^
subject. Berosus, the Chaldean historian, who wrote at Bab|k<
in the time of Aleiander, relates an account of the flood, aH
mentions the preservation oC NoeAui, or Noah, in an ark or cherij
by being carried to the summit of the Armenian monntui*
Abydenus, an ancient Assyrian historian, says the deluge ml
foretold : that the ark was driven into Armenia ; and that till
birds were thrice sent forth to see if the earth were dry. Alei?
ander Polybistoi, another ancient historian, saya, that in the iei|n
of Ximtfarus was the great deluge ; that Saturn predicted it B
him, and directed him to build on ark, and, together wTlh A
tovis and ccceiims ton^, w sail in it. Plato i:
iCTHKSTieiTY OF THE BIBLE.
^B deluge, in which ihe cities vne ieslrajed. Diodonii
■bis, Om il was tbe traditioa of Ihe Egyptians, iLat most
BectoKS peiiahed in the deluge wMrli happened in Deuo-
Kle. Oitid's descripliott of IK'Ucalion's flood coiresponda
Im flood or Noah. Plutaich, in treating of the sagacity of
lis, ohserres that a dote v!is sent out by Deucahan, wUuh,
ng into till! Brk again, -was a sign of tlie continuance of the
but afterwards, flying away, was a Egn of fair weather.
;r calls the rainbow a sign or lokvn to men. Lucian men-
the great deluge in Deucalion's time, and the ark which
rvud the remnant of human kind. He says the flood was
upon mankind for ihcir wickedness ; that llie pracnt race
g from Deucalion ; that the earth gave forth abundance of
' ; that f^at showers of rain dt-sccnded ; that the rivers tn-
>d and Ihe sea swelled ; that all things were water, and all
ptmiied, Deucalion and his family excepted, who boilt an
^ the purpose of preservation ; and that, moved by divine
Ise, to him uame swine and horses, hons and serpents, and
ber creatorcs of the earth, in pairs, and were received into Ihe
Tbe ancient Persians believed in a universal deluge. Si-
traditions have prevailed among the Hindoon, Burmans, and
;se, (the Chinese not only mentioning the deluge itself but
lee,) and likewise among the Mexicans, the Peruvians, Qu ^
liflrn, (he Nicaraguons, the Western Caledonians, th« " '
U, the Sandwich Islandpcs, and the New Zealanders.
e is fother confirmed by a coin struck at Apamea in
of the elder Thilip, on which is represented a kind of squ«
floating upon the waters, a man and woman going out of
y ground, while two other persons remain within. Abors 9
rs a dove with an olive-branch, and another bird is perchigP
its roof. I n one of the front panels of the cheat is the wc
, in aucicnt Greek characters. And lastly, there is at tl
lay a village at the fout of Mount Ararat, bearing the ui
1 Place of Descent 1
us have wc seen, that llie deluge is as strongly proved at is
)le for any event to be proved. No other event in all history
well Dgniirmed. To doubt it, is to doubt against all possible
Dce. 'Tis the veriest trifling, to attempt to evade this can
Iking of " many deluges," &c. Every one knows, that fl
1 be utterly impossible for the various natioiiB and tribes dj
nth to invent a story of Ihis kl^rl, each nation and tribe b
and have its details thus harmonize. Let sceptics try tlt_
iment, and they would soon see this. Plato docs indeed
of various inundations celebrated by the Greeks ; but, at
jne time, he mentions the great debtee, in which Ihe cities
dMtroyed. Nay, all accounts, all evidences, all ciicumstan.
_ . one, and ferf one, universal deluge ; and, IherefoWf j
t believe under such circumstances, ougM to*"
rtBtrikinj' event mentioned to Ite 0\iTEB'iMi«!o,V,\s
r
I
176 AuTUEBTiciTi: or the biglk.
building of Babal. This event is aoticPd by Biroaus,
Viigil, Horace, Ovid, Ludon, and tlie Sybillino omele, nndertW
allegnry of the attempt of ibe giants (o scale benTen. Hestiun^
Abydeaua, and Eupolemua, likewisa mention it. And the aaU
tude of langnngea in the irorld, unaccountable ou tuiy luti
principle, aca au mail)' uitnesaes of Ibe confijsion of Umgexa,
the manner telaled by Mosea.
We bsve now reu^hed the time of tbe diapeiaioii of Ultuki
and have fbond tbe Gdipture account of eicnta tliUH fai eaae
rated by uniyersal histiny end tradition. Tbe onl^ dobbWo i
«f aocounting for tbis, is that pointed out in the Bible, tIi., I
down to Ibis time, tbe wbole humiin family bad kept in ■ bo
and bad Toceirud aocounts itom tbeii ancestors of tbe great en ^^
llut bad tianapiipd from tbe time of Adam downward, wMcb Qtt
iFtained at tlmii dispersion, and tbus transmitled to ibeir dsKeai
aiils, and Ibey to (beirs, and so on lo tbe present day.
traditions are mdeed corrupted, aa all oral tranflmiBaiDoa
kpse of many ages must neceaaaiily become ; but (heir great ia
turcs are every wbere tbe same ; thereby proving, -^-*
proving, tbal maitkind descended bom Ibe same con
qndfrom f.^EourGe deieribed in tie Biblt,
But thougb the remainin
lo bo universally attesled, i
mankind prior to tbeir occurrence, still we find tbem amplji C(
borated, aa will be seen by what follows.
Tbe destruction of Sodom and Gomorrah is mentioned bvDbi
doius Siculus, Btmbo, Tacitua, Iliny, and Solinus, and isoonmwi
by the appeuranoi of the Dead Sea. Tbe history of Alnvbun i
other patiiatclis is given, in agreeineot with Ihe Bible histDtj, fc
y»ncboniathon ajjd Trogos Poropeiua, tho latterofwhom »]MgM
J osepb's lUsIory. The Arabs pi"'"' their dosceut &om Ishmu' ""^
son of Uagar by Abraham. Various ancient bistoriani sie—
Abraham, Isaac, Jacob, and Joseph with respect, andKgtM<^
Moses in tlieir accounts of tbem. Some of ttiem relate the |lil
cipal acts of Moses. Diodorus and Herodolus notice tb" ~'
of Egypt. The doparlure of tbe IsraeUles from Egypt,
mirauulDUS passage Ibrough tbe Red Sea, arereotnrdcd hj
sua, Artapanus, Stcabo, Diodorus Sicnlus, Numeoius, Josdi .
Tacitua. Aclapanus and Diodoms give Ihc parlicuUrs. Not
lllo mdition of Ibis event extinct to this day among the ' ~'
the vicinity. The iiihabitanta of Corondel and
onlheeaatemBideoftbe Bed Sea, Blillproservi ^^
oTtbe deliverance of tbe lanielites ; and Ibe Arnbian gMfCulli
ihwominata tfai9 aaa the "Sea of Kolziim," that is, Ibe 8M'
DflBtmction. Tbo country in that vicinity confirm* Ha* jad
tbe iwralive of Moaes. Tbe Old Toatament Etbam b tliui*
ninaled Etti; Shur, Sinai, and Paran cominae to be kncnM
their ancient names, as well as Maiah, Elatb, and Midi&n ; uri
^TOVB of Elim with its twelve fountains remains to this Toyd
I^iue il l''tt''g;iw\ti|'i Vpni'hni mrthOTH mwArm M\ft TtTBTrmny of
ACTHEST1C1TY OF THE BIBLE, 177
Hoses is tmiTersally recognised by hBathen initerB
as a great lawgiver- Herodoltu, who is denominated the fuClier
of pro&ne history, says tliat tlie Egyptiims had a tradilien, (hat <u
very remote ages, tliemin had fciui times departed &om his regnlHr
course, taring twice Bet rfiere he ought fo h»Te risen, and twice
risen liihere he ought W have set. The Chinese have a tradiLioc,
recorded iu their ascienl aimala, thfll in the reiga of Iheit (iig;hl)i
monarch, I'au, the sun and moon stood elill lea days. Who caji
read those surprising liaditiotts, 'nilhuiil b^iiig reminded of the
Bible account of the stopping of tke sna by Jaihna, and ilfi retro-
gtession in the time of Hezekiah ? The histories of David and
Solomon are given at considerable length in the remains of the
PhtKaician annals, Damascenus' history, Eupolomus, and Uius.
Mcnander, the Epbesan bistnTian, Aleiander Polyhialor, and
otberx, notice riddies, orhflrdqneatione, sent belwixlSoIomoii and
Hiram. The Abyrainiatia claini the deaeent of their kings from
Sabnnon, by tha queen of Sheba. Eupolemua wrote a book on
Elijah's miracles. Henander mentions the great drought in Eli-
jah's time. Julian the Apostate admits there were inspired meu
among the Jews. Lycophron and jEneas Gozeus pve the history
of Jonah. Justin mentions llaiael, ting of Syria. MenandtT
mentions Salmanazar, who carried captive the ten tribes, and tlihf
captivity is further confirmed by certain sculptures on the moun-
tains of Be-5itoon. near the confines of ancient Assyria. Berosns
and Herodotus relate llic cipedltions of Sennaeberib, king of As-
syria; and Herodotus relates the destraction of his great aroP
The war of Pluuaoh-Kecho against the Jews and Babylonian*^
testified by Herodotus, and is farther and moat strikinglT oSi
firmed by the recent discovery of a sculptured group by At. Bf: '
zoni, in the tomb of Fsammis, the Eon of Fharaoh-Necho. Ti}
Babylonian captivity, and the restoration of the Jews from Ifc; '
uapttvily, are too prominent in history to need parlicu!nr reterentti
iot confinnation. And here ends the Old Testament history. '"
Hie New Testament is verified in a manner Hlilt stronger 1 ,
more'Etriking, aa might be ejected from its being less ancieirt; 1
Hers, the testimony of Jmea as well as pagans is to be considen(£^
Josephus and Turious heathen writers speak of Herod, ArchetaQS^
Ponttiis PiUle, and ulher persons montioued by the New TostA*
meat. Dion, in his life of Octavius Ctesar, mentions the mnrder
1^ the babes of Bethlehem ; and Hicrobius, an early heathea hi*'
toriao, says that Herod ordered to be slain some ehiidnai that
were under two years of age, among whom whs his own ioll..
Josephus snys Herod appointed Archelaus to succeed him. The
passage uEcribed to Josephus relative to Christ I shall not insist
upon, bai*iQg no need of it, although 1 do not concede thai it is
qpunotu. But if Josephos did not in reality notice so distinguished'
AdMncter. who was mentioned by Pontius Pilate and the Romaii
'"-^— - — and deified by Tiberius Cffisar, and who was the foun»
V religion, he was in that porticubir a very partial and
ll historian. The same may tin BaiA t^l\a^i^e \li >»3. miA.
r
178 ACTHENTICITY OF THE BIBT.K.
mentianing the rtiiHa fian sect, The Jenisk Tnlmu
very tax tram being ailGiit an Iheaa points. It ii
nativity, mentioca Ms JoumBjr into Egypt, nnd a
ig the GiiristiHii sect, The Jenisk Tnlmud, hdwerer, it
It rcfere to Ctihn'f
„,.."" B Ui«t he'
pecformed many miracles, which it altiibutes to magic uid
inefTable nitme, stolen by him, as that says, from the Tempi*.
calls him Jeaus of Nazareth, Ihe son of Mary, the da ' '
"■■ ' 1 be -was without the knowledge of her
It Qcknowledgca that two false witnesses wore Buboimd W
swear aguiist him, and stales that ho was crucified (hi'IIib
evening of the passover. It raenliona several of h
■viz., Matthew, James, Thaddeui, and Nicodenms, me i
of whani it denominates a very great, good, and ;
rulei. It admits that the disciples of Jesus had Ihe i
of workiDg miracles, and gives two ioEtaacea not named t
Bible. Pontius Filats, as it would seeni Brom the appeal* of pnnri'
live Christians lo his acta, tianamttted to Roma an account nT
the Saviour's miracles, death, and reaurrection. This accoiml
was deposited among the nrchiyea of the empire. And hence. Ilia
piimitive Christians, in their controversies with the Genlilea, q
pealed to it. Such was the effect which this account prod
Tiberius, that he proposed to the senate, that Christ aJ
enrolled among the Roman gods, and threatened punial .._
the accusers of the Christians. The famous Tacitus aajt, _
author of that (sect or) name was Christtis. who in the rrign
Tiberius wss pnnuhed with death, u ft miuiual, by the
B bitter enemy of Christianity, who wrote in the latter part
second century, mentions the principal facts recorded inthegn*
pel relative lo Christ, and declares that he copied Ihe x
from the writings of the companions and disciples of Jesoa, ._. .
£iie names which they now bear. He admits diat Christ waa coa>
sidered a divine person by his disciples, and that he actoall; M->
formed miracles, which, however, be attributes to magic. Pi^
phyry, another distinguiahed opponent of Christianity, who Kill
about a century after Celsus, attests the genuineness of the M«lf
Testament. He admitted Christ to be a pious person, and, lik*>
wise, that he was conveyed into heaven. Julian the ApoMlt^
about the middle of the fourth century, admits the genninenesi i^^
the Four gospels, and the reahty of the miracles of Chii«t. Br
could produce no counter evidenoe in refutation of the truth irf
these things. And even Mahomet acknowledges the authori^ <(
the gospels, the meaaiahship of Christ, his miracles, his pro^iwciBV
&c., &c. Thuj much for the New Testament.
Here, air, is my Bible, with its history, its miraclet, and
prophecies, compiled from the annals of Ihe human race, and a
finned by monumental momoriala the world over. No olbarbt
is thus sustained by external evidence. It is llierefore not
want of evidence that sceptics reject it, hut becauao they do l
properly examine lial eviiBneii, ot c^iitmv.-fliah.Wheliere
CITY OP THE B1DL8.
■ymt of ils feaiful and eteinal letnbutions. In either cusi^
Kt inexcUBsble. Confirmed as aie ihe Bible facts, it ia but
Hi coDBequoace to ascettain ila aut/um. What maUcrs it
^bevB know the na-me of no individual who says that Ns-
gn WBB a great militaty geoios ? As to iui other evidences, it
Uunn in common with other authentic books. That there
Id be a history ol the Jewa and Christians, is to bo expected.
Oid and New Teatamenta ato received as those hialorics, just
le history of the Rotoans and the Mahomelan religion i<j rc-
•d as Ihrdri ; and there is no couDtec-hietarj'. Then, agoiii,
Bible has every internal mark imaginable of being aalhentir,
BB any authentic hiEtory has. And as to ils internal evidence
ing &om heaven, suffice it to say, that it contains doctrines which
miversally admitted lo be infinitely superior to the bigheslcon-
iona of the nisost heathen philuaophers; which doctrines alone
ible to overthrow the cruelties and abominaliotis of the pagan
d, and moralise mai^kind. Such doctrines, sustained, as nc
o be, by well-subslantialed prophecies and mi-
no doubt on the candid mind of their divine
' But there ia another species of evidence still, and yet
'Ud another, which prove the gunuinenesa of the Bible ma
in which (liat of no other booti can be proved. It has been
t read to the people — the Old Testameat to the Jews, and
rtotkeCtwiatiwis— fiver Mnce it was written; Bolhatithfls
Batter of far grealer notoriely than any other book. Again,
Te be^i numerous sects aad ^idsms, in consequence of
_te doctiiiies have been the subjects of discDssioa, thereby
t niU greater notoriety. And lastly, it has been continn-
poaed by bitter enemiea, which has caused it to pass the
^d scrutiny — nod that too in early times, wlien, if ever, it
I diaprored. So that, all things considered, no book ui the
orwfajittjMrt of the evidence of its own genuineness and
ty which the Bible has. Besides, the memorials of Jems
I the existence of a religious sect, and in the institutions
n Sabbatli, baptism, and Ihe Lord's sitpper. The
10 preserve tlieir ancient memorials. Lo I evidences on
gg thicken, and I find myself at a loss where to endl The
"la Jews are burthensome, and they could never have been
on (hem in the first instance, without the clearest evi-
f their divine authority. The first propagators of Christ-
■old have had no possible motive to spread their religion,
K been true, exposed as they were lo every temporal stif-
I And they were notaoffercrs for mere opinion's sake : 3UcA
'I jaovea only the linceriiy of (he suficrer. But they auf-
vhat thuy declared they htein Biemtltti. They sufifered
iding the best rcliBion the world ever saw, infidels
being judges. They sacrificed even their lives to
'.ind— with the prospect of an elernal hell before their
imposture, tmless they kncvf wiia^ ^iicj ^lSSlI^»A^a'^e.
ifo not act thus. Huraau natnie nenor "flaftsft- "*«*'
l-
nnki
thai
180 AUTHEKTICITY OF THE BIBLE.
rouJdtiiGyliaTe made conveitSMlliey did, muudedliy . ^
power. ItiBnatwippDsable, that Jews and pagans would
(jiiudi their GsL-iblialiGd religions at crorj socnilce, and. haziud snd
emtmcB a religion tbntwas not fully aiialained by wlisfkctol;
midence. And what woald be bqcIi evidence? Not ilte mue
iCBecliom of Chiislions. There vere plenty of asscrtioiu on Aw
gtiiBr aide. No, nothing but supcniatuial evidence could it-w
convinced thorn. So thai every converted pagan and Jew in Ike
first ages of GhriBliflnity iub illaatrious eiideocca of
otiginiil.
Had Boman cittlialics been the sole keepers of the Nev TkU-
ment foi' a thousand years, as my opponent asserts. Ibis vovU
lave bean a clear proof of its imcomiplcd preBBrratioii, conti '
ing, OS that does, many things which ullerly CDodonui mM^
Uicir ceremoniea. But it is not tme, that Ihey Laiehad ilai
Iceeping even for a moment. The Greek church huTe never . .
cognisud the auUiority of tlie pope, and aie lis tlidependont of O-
iJidlios Bs ealhoUcs are of them. Thia ciuiith h-is alwijs hul
iho New Testament, u well as Ihe catliolica, And beudes Itd^
nlirre hare nil along been more oi less dissenters Irom the cilli *" ~~
ulio have likewise hud it. And there have been heretical
. from (he very liret, who hitve had it. Let my opponent tben It-
tract Ihja aasertioQi and the orgmnent founded on it.
. HJsauihority for tha Floreaiine DiiraoleIlitivBM«iiiined,iid
I Itaund wanting. The lima in which it is pretended lo bavebeto
~ ifeimod is not ipeciHed ; the liiatoriana who recorded it aia Ml
mod; Mid the whole hiu the air of Hctlonllu-anghout. Tbaiw
~ieivei thftt it itaiids on ground very difiercnt from that of Itl
"'lldf Ihe Bible. As to llie Alhanaaian miracle, 1 And tf
^.. of it in any work which truals on the miniclea addu"""'"
lEQj^aoenls to disprove die miradea of the Bible. Tlul .
jBt itiseilher an ubscuro or an exploded case, or elie, (hititii
4.fickiiawledged miracle, and not to their porpoee lo tirgo. A>
""""'""" """"" ihe exclusive keeping of certain documtnn dBnlf
and how many ioL^rpolations Ihcy may kan fiiiiM
^- _- .. •■ know not. Let it be proved, that the woAl rf
l^rtclot, the dialogue of Eneas, the edict of JusUuian, theloMoiJi'
" opins, thechranicleorMarcellinaSgandtlie record ofOiEgo^
_. ulboen in the hands of all parties ever since Ihey waie TlS-
litan, just OS the books of the New Testnmnnt have been, md I trill
' tit the miracle ; for if there have been no intenoUlioM
.'d be absurd to question it. Still, if thia could bealw*K
. id lie miracle proved, it would not "seduto '"
holto uhurch ; for at the time it is said to have been per&maediAil''
■^ wUwas nnknown. Popery is of a more recent d^. I(*H
_,lubstantialiDn, image -worship, and the invocation of ■'
id sot been introduced, nor the blosphomaus authority andM-
gItivM of the pope acknowledged. But this Athanaaion nmo*
rpntt on inveatigadon lo W uiouiAained by htatorical luL l>>
lifitl^plBCe, the empecoi leno ftiinavtaa ■;»,"■'■' — ■" ""^
L'TimNTiCITY OF lElK BIBLE. 181
but near the close of llie iillh, conunemnng his reign in 491. In
the next pWe, notnitlistnnduig Ma^int gives a very full list of
profane authors, he does not eren naniB any Eneiia of GniO, oi of
any other plocp, in Ihe time of Zcno. He must Unsreforc huvu
Iwen « fubleit characlar, or a. very obscure one. Nor does ho
mention MarcelliuuH. And it in unreaaonable to suppose, Ihjil &
notice of (he niiraclo itself would ia-ve been Omitted by tiis dis-
liupuished hiatoiian, as well im by olher church historians, hnd it
been a matter of notoriety. ThMcfora, until we have belter evi-
dence, it will not be worlli the while iti pay any more attention
u this case.
My RiBunient, that it is not to be supposed thai a good God
would permit the devil to mialead fiiaccre seekers oiler liulh by
diabaliCH.1 mimdes, addreGsea itself to (he reason of every man.
Rut this was not the only one 1 used, io show the diiTcrcnco be-
tween divine and diabolical miracles.
llie modem cases of a supernatural kind, which in my Inst 1
promised to produce, here follow :
Rev. Wm. Tennent, (an extraordinary circumalAnce in relatiou
to whom I produced in our discussion on (ho divi
... _ __ ^ ... . it piety and devoljon.
During an illnesa of his, ho apparently died, and lay entranced
three days ; ud ns the people were on lite point of celebnting
Ilia funeral obsequies, he revived 1 On eiamination, ho was found
(a be totfdly ig;norant of all (he previous events of his life, and bad
even lost the ability to road I But his recollection was afterwards
d. The following is his account of what he reullitiid during t
\e of his apparent death.
E While I was conversing with niy brother," said lie, "oalhe
nt «[ my soul, and the fears I had entertained for my iutore
"no, I found myself, in an instant, in another state of existence,
It (ho direction or a anperioi l)Eing, who ordered me to follow
liim. 1 waa accordingly wailed along, I know not how, till I be-
held at a distance an ineffable glory, the impression of whieh on
my mind it is impossible to communicate to mortal man. I
immediately reflected on my happy ohango, and thought-
Well, blessed bo God ! I am safe at last, notwithstanding all my
fears. I saw on innumerubte host of happy beings, surroundin);
Ibc inexpressible gloiy, in acts of adoration and joyous worship ;
but I did not see any bodily shape or representation in the glorious
appearance. I beard things unutterable, I heard their aonga and
hallelujahs of thanksgiving and praise with unspeakable rapturtr.
I felt joy unutterable and full of glory. I then applied lu my
conductor, and requested leave to join the happy throng j on which
he tapped me on the ahoidder, and said, ' Vou
the earth.' This seemed like a sword (Imiugh my heart,
instant I recollected to have seen my brother standing befoi . .
disputing with the doctor. Th.e three days during wKicV l b
appBfirBd lifeless Seemed to me not more liian Wi;i ot '
f
I
I
l81 AVtHENTlClTT OF THE BIBLB.
nulea. The idea ot returning to this wtuld of Borrow uid troul
i^iie me siich a shock, that I faioted repeatedly." He add<
" Such vaa the effect on my mind of nhat 1 had seen aodhm
that if it be possible for a baman being U> li>e entirely tbov) I
world and Ihe things of it, foe some time afterward I ma tl ,
person. The ravishing sounds of the songs and baUelujahi that
heard, and the very words that were uttered, were not out of i
eara, when awake, for at least three years. All the kHngdonn
the earth were in my sight as nothing and vanity { and so gn
were my ideas of heavenly glory, that nothing which did not
some measure relate to it, could command my seiioag Utcn
At one lime in hie life, be waa falsely prosecuted, and bsd
witnesses al band by which bis innocence could be substant'
Nevertheleaa bia confidence in God remained nosbaken:
when all bis friends were ready to despond, he alone kepi up
age- As the court fur tiia trial were about to convene, he I
little walk ; hut he had not proceeded iai before be met a
and Ms wife, who stopped blm, and asked if his name wi_ _.
Tennent He answered in (be affirmative, and begged (o know:
they had any business with bim. The man replied, "Youl
know." He told bia name, and said that be was from a, MTl
place (which he mentioned) in Pennaylvania or Maryland i t
Bome lUEtits before tbe; left home, lie and his wife utOced out i
mnnd sleep, and each told the other a dream which had jiut
tiirrcd, and which proved to be the same in substance — to i
that be, Mr. Tennent, wasatTrenlon, in the greatest possible i
tress, and (hat it was in their power, and theirs only, to rdii
him. Conaideiing it as a remarkable dieam only, Ibey ig
went to sleep, and it was twice repeated precisely in the m
manner, to both of them. This made so deep i
tlieir minds, that (hey set off, and here tbey
know of Mm what they were tu do. Mr. Torment ^^^
went with them to the court-house, and his counsel, on ezamiBll
(be man and his wife, and finding their testimony to be fUl to fl
purpose, were, as Ihey well might be, in perfect ajloiiishll
Before tbe trial began, another person, of a low character, oi
cm Mr. Tennent, and told him that be was ao barrassed in i
science, for the part be had been acting in this prosecution,
he could get no rest till be had determined to come and nii
full confession. He sent this man to his counsel also. SoonL. .,_
Mr. Stockton from Princeton appeared, and added bis lestimaqi
In short, they went to trial, and, notwithstanding ihe utmost «M~
tions of the ablest counsel, who had been employed lu aid fl
attorney-general against Mr. Tennent, the advocalfs on hild
satisfied the jury ao perfiiclly on (he subject, that Ibey did B
hesitate honourably to acquit bim, by their uuanimons ttriidi
not guilty, to the great con&sion and morlificaliun of his ~ —
Dus opposers.
ThomM Chttlkle:y "hm i woitej iuii\i^\^-
AUTHKSTicTTY OF THE biblt;. 183
preacher among llio ftiencis. In his journal are rtCnrdpd flic
foUuwing eventa. Tho ftrat ocCHiriid at sea. It relates to a yuung
physician thai was on board. It is as follows .—
" About this Time our Doctor dreamed a Dream, which was to
II^ Effect, himself letaling it to me: He said, He dreamed
thalhewentnn Shore at a great and spacious Town, the Buildings
whereof were high, and the Streets hroad ; and as he went up the
Street, he saw a large Sign, on which vas written in neat golden
Lelten SHAME. At the Door of the Hoii» (to which the Si^
belonged) stood a Woman with a Cann in her Hand, who sud
luilo bim. Doctor, vnllj/ou drinkt He replied, vith all my Ileatt,
I hare not drank any Thing hut Water a great while four Wine
and Cider being all epenl, hating had a long Paaaage) and he
drank a hearty Draught, which, he said, made him merry ; so he
vent up the Street reeling to and fro, when agrim Fellow coming
behind him, clapp'd him on the Shoulder, and told him. That hi
tirreated him m l/tt Nams of&e Govemoar o/IAe place. Heaaked
him fin- what, and said, 'VPhBthnveldone? He answered, /or
tUraling the Woman's Cann; the Cann he had indeed, and so he
■ashad before the tiovemoiir, which was a mighty Black Dop, the
luggcst and grimest thai ctbt he saw in his Life ; and WilnesH
Vas brou^ in against him by an old Companion of his, and he
Was fbimd gnilly, and his Sentence was, to go to Prison, and there
"He told me Uiisdreamsopuncfually, and wilhsach anEm-
fhasif, that it affected me with serious Sadnes:, and caused my
Heart to moTC within me (for to me the Dream seemed true, and
the Interpretation sure.) I then told him he Kae an ingenious
Man. and might clearly see the Interpretation of that Dream,
'R'bicb exacQj answered to his State and Condition, which I thus
interpreted lo him : ■ This great and spacious Place, wherein the
Buildings were high and (he Streets broad, is thy great and high
Profession : The Sign, on which was wrote Shams, which thou
Baw-eat, and the Wuman at the Door, with the Cann in her Hand,
tmlf represents that great, crying, and shameful Sin of Drunk-
(tnness, which thou knows to be thy great Weakness, which the
"Woman with ihe Cann did truly represent to ihee ; The grim Fel-
lo-w which arrealed thee in the Deril's Territories is BMt4, wbo
'Will assuredly arrest all Mortals: The Governor which thon
■aireat, representing a great black Dog, is certainly the Detil,
'vrho, after his Servants have served him to the full, will torment
them eternally in Belt.' So he got up as it were in haste, and
aaid. God foiiidt It is nothing but a Drtam. But 1 told bim it
'WiLS ■ very significant One, and a Warning to him from the Al-
mighty, who lometimes speaks to Men in Dreams.
" Now about this Time (being some Days after the Doctor's
Dreaiii) a grierous Accident happened to us. Wc meeting with
a DatiA Vessel in Lime-bay a. little above the Starl, hailed her,
ani) she ns. They said they came irom Labon. and were bouivd
tiiT HollaiKl. Shawas loaded with WiDc, Btauij, 'Vt>ii>.,aQ4'«d&-
18-1 AUTiiENTlCETl- OF THE BIBtl!.
like Commoditiea ; and ve hniiag litlje but Water to drisfc;
reason oiir Passage was longer Ihaa we eipEcUjil.) flie ' "
Beat, Dur Bcal on board, in aider to bny us a little Wine
with our Water. Our Doctor, and a Merchant Uiat ws9 a
senger, and one SaQor, wont on board, where they sWd to
until some nt ihem were overcome with Wine, althougk
irece desired lo beware (hereof; so that when they caau ba)
Rope being hnnded to them, they being filled with Wine
Excess, were not capable of using it dexterously, insomndl
they overset the Boat, and she turned Bottom upward, hM
theDoctor under her. The Mprchant caught hold of a RcveCI
the Main Sheet, whereby his Lift was saved. The Subr
setting so much Drink as tha other two, got nimbly on tlu
lom of the Boat, and floated on the Water till such Time »*
other Boat was hoisted out, which was done with gitai Sf
and we took him in; bn( the Doctor wns drowned Itefin*
Boat came. The Seaman that sat upon the Boat caw lun )
but could not help bim, Thi? was die peatcst Exerrlsa ths
met with in all our Voyage; and much the more bo, as thelk
was of an evil Life and GonTersation, and much given to El
of Drinking. When he got on board the aforesaid Ship, lb) I
ter gent foe a Cann of Wine, and said, Dor:tor, viiB yim Bi\
llo replied, Yei, wH/i all my Heart, for Fve drank no tK
great ahils. Upon which he drank n hearty Draught, that B
him merry, (as he eaid in his Dream ;) and nctwilhstandini
Admonition which was so clearly maiufesled to him butn
Daya before, and (he many FrotDiseshe had made to Aln'
God, some of which I was a Witness of, when strong
were upon him, yet now he was unhappily overcome.
Drink when he was drowned."
The ueM case which he relates ia as follows ;—
"Iwas at the Burial of our Friend, JonalAan
which we had a very large Meeting; he was a Man geneiattj'
beloved by his Friends and Neighbours. In this MeeOng r '
gage (he had oSien told mo in his Health) u-as brought to B)
membrance, I think worthy lo be recorded to the End of '
which is as follows : It happened at Port-Iiof/al, in JmnalM
two young Men were at Dinner with Jonathan, and divlfM
People of Account in the World, and they were speokinf
Earthquakes (there having been one in that Place formerly,
was very dreadful, having destroyed many Houses and PuL
Theae two young Men argued that Earthquakes, and oil
Things came by Mature, and denied a supernatural Pow
Deity ; insomuch that diverse, surprised at raoh winked
course, and being ashamed of their Company.leftitj audi
same Time the Earth shook, and trembled cxceedin^y, mAi
aitaniHhcd at such Treason against its Sovereign and Creator, '
Footstool it is : And when the Earth thus moved, Uie C«
which remained were so astonished, that aome run one Ww, I
tiome another, ^al{tii»cW(i&>l\i:\(J^c«\'^<nmf,Keti staid m
AUTHBNTICITY OF THE BIBLE. IS,')
Boonl, and JonatAan wiUi them, he beliering that the Piovldenit
of Alioighty God could pieeerre him there if he pleased, and ii'
not, that il n-aa in yain to fly ; but the Hand of God sioate these
two }-Dung Men, su that Ihey fell down ; and, aa Jonalhaa lolt!
ijie, he laid otie on a Bed, and the othar on a Couth, and they
lu'voi spoke murif, hat died soon afti^r. Tlua was tho amazing
End of these young Men : A dio&dful Example (o all Atheists,
mid dissolute aai wieked Livers."
John HoMB, who suffered manyrdora in 1415, told tlie people
^ la death, lliaC out of lie ashes o( the goose, (which ia the sig-
ktVHi of Husa in the Bohemian language,) Gud. would raise
Em Gennany, a hundred yeiirs after, a siau, irhose singing
'1 afijiglit all those Tulluica (meaning the popish clergy).
E esBctly fulliUed lu Lulher (signi^'UTg swan) a hundr^
.B hl^vidual of my acquaintance ia this city, is preparing to
HMCoce Ihe public a pamplilet containing a number of remark-
K. ^ of the foregomg kind. Ha has kindly parmitlBd me to
iie two t'ollowinit foe iuaertion in this discussion, hefim
■ ■IlpQuance of liia pamphlet. Here fallow the extracts in bis
Plkdew B combinatton formed for the express purpi;' of de-
g Chiiatiauily more than fifty years since; and theyac-
" 1 notbinf but their own destruction. Their otgeols
i, to oppose civil and religious govemnieni, and to recreate
MelvCfl as their pcopenaities and appetites should diolate,
.WVbia composed thia association were my neighbour), and
ff ■(>( Ikem my sphool-malea. I knew them well bolh before
■iaiterthey fonned Ihoii uaBociation. I marked their conduct,
d know their end. They conwsted of about twenty or
s, besides females. After tlie formation of this asaoida-
I, I knew a man of the society of &iundB, of the oounnr of
ite of New-York, by the name of Daniel Ha-
i, who attended a leliji^ioiis meeting at which. I was present.
'n lie meeting with trembling limba, with tears rolling
IT iaa fuiTOwed cheeks, and sprinkling npon the floor, and de-
hI: — ' I saw a vision of those whocanepiio against my master.
~9, keep Irom them ! Keep your children from mem! I
law the viild boor of the forest making inroads upon (hem, and
every footstep marked with blood. I shall think strange if they
do notdiesome bloodyorunnalural death.' Six were shot, sevtn
vere hung, seven were drovmed, two drank themselves to death,
nna was eaten by the hogs, anoUier by the dogs, one committed
micide by alabbmg himself, one foil from his horse and was killed
hy the fall, one vms accidently struck by on axe and bled to death.
t have oil their names, and can give all the partiuulars of their
" About the year 1730, one Benjamin Kclley, in my presBnce,
Fvrscd his ^ther, and wished his damned eyes were torn out of
hie tead. 1 tlien saw Itis end. I saw liim in my oua^ M!l>iw^«^
I
18G AUTHENTICITY OF THE BIBLB.
y/tad, and Ibe ciows pickuig hia eyes out. After these eipieasiiiii
to hii ratber, he murdeTed a man b; the name of Clark. He *■
■waylaid by a number of boys, who were indignani on accouBt of
the murder of Clark, and Hhttt off IVom hii horse. He &U iUs
the CTOtobaf a tree, ao as to throw his face upward, bisfe«t bMuA>
iag the ground, and was not found atid interred until tfta ibt
crowflliad literally picked his eyea out of his head !"•
A tlergyroan of this tity has several times related in hif WT'
himMilf acquainttd, the purport of which is an follows: — A femb
lelt a heavy burthen on her spirit, in relation to the eteml
well-being uf one of her acquoiuCiLnce. She betook hen^W
prayer in his behalf, in whlfji she continued for a. long liiilft
without rGBlizing an answer, But at length, about one lfd«A
»
....„, , I sm.
by faith to understand that her prayer was heard, and the snUctt
t&ereof converted to God. She immedrntely repaired to SW
boebend's room, and informed him that the indiridual uDdei
tideratioD had found the Lord precious to his soul. He aikfdBtt
whom she had seen that had given her this intotmalioii. " Kb
one," replied ahe, '■ but God haa revealed it lo me." On inqn&>
ing the next day, it was aaccrtaiaed, that (hat indivldoil Bd
indeed experienced the quickening energies of tlic Holy Spirit It
the very hour of the preceding night specified by the female tbtnt
mentioned.
My own grandsire was a baptist t!lerg3nnBn. I have lepoatedl]'
)ieard him relate a number of ioBlances of a nature similv to tiw
one last mentioned, as matters of Au ovm experience. I will |^
-me BB a specimen, which la in substance as foUows : — After harillg
Vae ni^trelired to rest, he feltapowerlul impression, thatheimut
Wiae, and go to the house of a distant inilividual, to him designtled.
Vbe reason for this he was not given to understand ; bat pi ia
must. He arose and wout, and, on his arriTal, found an imlM.
dual there in great agony of soul for sin. He cried to tho Lord in
that iudividaare behalf. The Lord heard Lis cry and aent relief;
and, if my memory serves, a powerful revival ofrdi^on foUoiwed.
LAsdy. / have m</tclf experienced many things of ■ nmQn
nature. It was Ihe miracubnu eS^ision of the Holy Ghost npaa
me, that gave me faith in Christ, and annihilated in me tba Ml
lingering vestiges of infidelity, against whichlhad (or weeks'
sliuggli^ in seeking after trulli. And it has pleased God to i
me a vieiou, which at some future day 1 may perhaps be dirt
to make known. Many utlicr tilings could I relmo Jrom m|r
htotcledge, ei^ually wonderful n-ith any thing which 1 have g
in the preceding examplea.
The foregoing are but a small port of the well-auUientieilcd
eases of the kind which I could give. And there ore soma ' "
e juVDg ngijEi iluU a
AUTUESTICITY OF THE BIBLE. 187
vidu&ls whom God lias iHioiired with eitiaordinuy ezeiclaea,
who nererthelesH refrain from giving Ihe same pnblicitj', Ihrougli
the dread of bein^ denotiunated visionaries and eDthusiasts; and
thus does the cause of tiutli lack the supporl vhich it ought to
receive &om them, flul a poor return ia this foe the distinguished
favoM which they have received at iho hand of God. Let (hem
beware, lest the talent committed to them be (akea from them,
Bad given to others more failliful.
In addition to all the foregoing, every Christian, — that Ib, every
regenerated individual, — eiperiencea nothing less llian a miracle in
ilia legeneration. And every individual who believes in a God,
does Tirtually believe in miracles, in believing in his providence.
The approbation of suicide by Pope, oi Moore, or Addison, or even
by anani;elofllght, would not make it the loss infernal. Nevet-
tnelesa, 'lis a strange construction of a poeea per>oti\/iecUiaa of a
self-ioiaderer, to make it an approbation of his deed. It will he
no May matter to persuade the public, that Addison approved of
suicidi!, just because he aj a jHet put a soliloquy into the moulh
of Cato. Nor does it appear, &om any thing of this nature, that
I'ope and Moore approved of it; though, even if Ihey did, Chria-
tiani^ has little concern with either of them. As to the old
heath«D philosophers, suidde is one of the very reasons I urged ia
their case to show their need of revelation. Why then are they
in) rodueed as a palliation of itp My opponent, however, denies
ihnt it ia a featuia of infidelity. Why then does lie say, that it ia
0/ eoune to be expected, that 7 should ditajfirove of it ? The
fact is, CliriEtiani^ does not sanotion it. This is the reason why
I should be eipected to disapprove of it. The manner in which
he disposes of the other cases, viz., infanticide and the mncder of
deorepid old people, is very far Itom being satisfactory. The casts
ofthe old people he does not notice at all. As to infants, he would,
it seems, by his reference to "Moral Physiology," have parents
produce no sickly ones: such as are so constituted as to bo unable
to give being to heallhy oflspring. he would have relrain from be-
coming parents. But suppose such ones should refrain, what mode
ivouid he propose in tho cases of those who sometimes have healthy
and aometimes sickly oifspringf Must they wholly abstain ? And
tlien there is oceaaionaliy a d^ormed child. What ia to be done in
lliat cose ? And there are the deaf and the dumb and the blind,
and idiots and nmntui'S. What shall be done with them? More-
over, Bupposo those patents whom he would keep childless, should
not think proper to follow his advice in this respect ; what should
be done ^vith their offspring? In a word, what would it be best
to do with the world at it iit Hera are «ckly and deformed
infants, idiots, maniacs, invalids, and deorepid old people ; and
sueh there are like^ to continue to be, notwithstanding all the
visionary piojecta of my opponent. The question therefore is, I'
it proper to rid the community of these burthensome members aa
the heathen do f If not, then lliose heathen need revelation to
wilighlen them on these poinla ; for scieneo
I
1B8 AUTHENTICITY OF THE BIBLE.
ReTer done lliia. My opponent must tJiereloM dufiind all I] ._
murderous ■bominntions uf the hettthen, or admit the necesn^
rcreUtiaii. He needs not think of evading the point by laHoi
of "celch-qiiestions," and "notorious irrelevant Lea," «nd byl
liiughD.blecanipaiisDnof himsell' with thu Saviouc. Theieanr
imJevanciea, no cstch-questions ; nor must they be evaded. B
velalioD is necessary, or else all the impurities, aboroiDstioB^ ■
iiuiderous Tites of pa^nism are right And now let him msM
ler to sneak out definitely on AXL theiie points. Let him defel
lieatheniSm in all ia bmgth and bTeadl/i, or admit the neOEMl^
reretatlon. But if uMittji is the test of right and wrong, hmMi
ntiTedly, moai asmrally, would the ridding of socielf of all in In
thensome, troublesome members, be right. Hosts,sauredlywonl
it he useiol to dispatch, in some essy munner, sickly and doGmni
in&nto, idiots, maniocs, invalids, and decrepid old people. Hq
tho principle followed ont vould go ninch ftirther. It wtmld In
Fa &B stealing of properly by the poor IrDm the rich ; to the Cei
mission of fomicadan ajid secret adultery, without whictt Han
and others contend the fnU advantages of life cannot be realised
to the exterminatien of every drunkard, and every other pecmciM
member of society ; to Uie dit^tcbing of individnals wlani )
great pain of body, or trouble of mind ; and to the exlii]<aliMl
urery aceptic and heretic by Omstiana, who conEidei (hem baaeT^^
members of society, and of every Chileliun hy ikem, thvfta
dderingChriglians in the Bame light. Bi>hol(l, then, lliiitwBUil
system uf utilitariatUBm I Let us nut be tuld, that the "ai
Buffering, and the violiition of the most amiable fealings," «U
irach aefa ivould occasion, would overbalance their utility. Tl
is to condemn paganisni, which did Just this by inlantidde, ftl
and to admit the necefsity of revelation. It is likewise M ew
demn suicide. As to the "cruel suffering" in many of these CM
an easy death would be a relief. And if man faoa no soni, «d
not as Avell kill a human being nithout " violence to nin inhlB ta
rag," as to kill a beast ? Nay, why would it not gratify sjnU
feeling, seeing the motive would be good, viz., ta benefit M<itl
and relieve wretchedness ? Alas 1 in what a predicsment is M
Zonent, when all At) reasons against inAnticide, &c., |^ lodo^
.the heathen " inflicted cruel suffering, and violated tt« MM
nmiahle of buman feelings," and, therefore, thai ibeygreatfynsaM
revelation. Witlt regard to the Coses o( Euicide, '&c., by him '
dnced as the result of religious delirium, they furnish m aigaai
in favour of Christianity, in that they show, that a believer ia '
religion does not commit it when in his right mind, but huiBlli*
Srst place to become delirious. But U is e»nnilmie tor a ttftltH
kill khnttt/yrheti in hia rifhi mind— that is, if any state vf Hi
mind can be said lu be so. Itwitl be said, that religim MM
some distracled, in amsegufnce of which Ihey kill Ihnnsalwk I'
do not admit this. 'Tii^ the want of religion which diivM tha
distracted. Tliey will not bow their stubborn necks to Jshont
In penitence ; the; -mU luA suboo.^ Vi lua i«i^uisiiioDs ; and bsaw
ACTHENTICITT OF THE BIBLE. 1'89
they are made fearful examples to olhera, lo beware of thoii inoor-
ripbility. But theabu^ of a thing; is no a^ument against its use.
Vfeie Ctmstianfl coolly lo EJt down, like infldels and heathen phi-
losophetB, and plead the propriety and " utUity" of suicide, leUgion
might then bo charged wiui causing it, with some appearance of
tnUh. The remark of my opponent, that we have no right to de-
legate to others the right lo lake our lives, nnlcss we have the
right to do it oniselves, may be answered by observiiig, th&t ae
delegate no such right to others; it is a commandment of thi
Author of existence, that the life of a murdfrer shall be taken
by his fellaw.man. But this is no reaeon why a man should take
]ui oiOH life on account of trouble.
He speaks of the "scanty" proofs of the exislf nee of Moses
and Jesus, adduced by Watson and Leslie. Will he just inform
us how eopiou are the prools of llie existence of Alexander tho
Great, or of Augustus Casar, or of any other individual named
ia history ? But he is " aurpriaed," he says, to find the proo& so
Manly. So then it seems he had not examined the subject before,
any mote tiian Thomas Paine did the New Testament before he
wrote against tliaC. Ferlectly in character for sceptics. Jnsl
iriiai might be expected. I never knew a sceptic yet who did
Iboroughly examine the subject. Voltaire did not Gibbon did
Bot. Paine did not. And now it seems Mr. Owen has not.
He dcnominBtes Ihe concluding paiagritph of mj last letter a
•quib. It is much easier to do this than to make the experiment
■hich in that paragraph I recommended to sceptics. Let fftem
imderlake to spread Christianity among the heathen in the way
in which ihey lay it aasfint spread, and they will then see whe-
ther it tiould have been so spread or not. But, Berionslj, I would
again press it upon them as a duW, to aid in ameliorating thn
•ondition of the heathen. If ihcy do not approve of Christianity
ud Christian missions, let them fit out missions to their own
BMng. They might as well " clear" part of the " around" as for
Chrislianf to clear it all ; especially as they do not fail to occupy
Mme of it a<\ei it is cleared. Nor have they more to do "at
Lome" than Christians have. There are infidel as well as "ec-
elasiastical encroachments to resist ;" infidel " attempts on liberty
of conscience to repel ;" infidel " graspings ailer power to expose ;"
infidal opposert of Iho " Sabbath-tnni! petitioners to watch ;" and
■a ir^iiel "party in politics to grapple with:" — notwithstanding
all which, Christians coutrive to spare some men fur the benefit
nf Uie heatben. And if sceptics and heretics had one half lh«
benerolence lo which they protend, Ihcy woiUd spare some like-
n-ise, instead of exerting all their energies to stir np domestic dit-
Cord, and lo embitter one part of the community against another,
^nd here let me suggest to them to do something at home lot the
promotion of the causes of which they profess to approie, (tha
Temperance ond Magdalen causes for example,) instead of slftod-
ing still and finding fault with the manner m 'nW.U O&ien «x*
auemptiag to peomote those causes.
IDO AUTHENTICITY OF TUB BIBLE.
1
I call once moie Cat llic passage ivhich says Uiat Moees vtoM
an account of his onu death, and. likewise for that which »sji
that tha B^la was loiit and found. And I sUll demaail, that UmI
ttttnch of tnodem knowledge he deaignated which proxei iritdi-
er.ift to be impossible.
I haTs already shown, that the wisest heathen SBgea iraw
involved in gross spiritual darkness, and. that they iocolcaled and
practised ^sa initnoralities. The sketch of their chaiaclecl^
one of their own number, is all that I shall odd to this paiticiilu.
"The moat notorious vices," says Qniactilian, speaking of ilie
nhilosopheraof his time, "are screened under the name; and they
do not lahoui to maintain the character of philusopheis by virtnt
or study, but conceal the mostvicioua lives nnder an ai ' ' '
and lingiilarity of dress."
I will next compUment morffrn infidel philoscyAulf titron^ <aa
of fAeu- mmiber. "These philosophers," says Rouiwau, "tie
haughty, affirmative, and dogmatical; pretending to knowemj
mon point appears to me to be the only one in which they ate
tight. Tmth.theysay.isneTerprejudicialtomen: IbolieT8»ol«»l I
uid this ia, in my opinion, a great proof, that what Ihey teach ii W'
the truth. Were philosophers in a situation to discover tnith, «^
among them woiild interest himself in its behalf? Each o~ '
well knowa that his By^tem is not better faunded lliui 11
othors; but he supports it because it is his. Thereisnol
tliem who, having found truth and falsehood, but would jai ..
lie he had adopted, lo truth discovered Iw another. Wbere it tk>^
philosopher who, for his own g;lory, would, not deceive manldadT
Avoid those who, under the pretence of explaining nature, »o»
desolating doctrines in the hearts of men ; and whose appawu
scepticism is a hundred times more affirmalive and dogmalic*!
than the decided tone of theli adversaries. Moreover, by ovb*
turning, destroying, and treading under foot every thing reapecltd
by men, they deprive the atHicled of tlie last conaoUtion of llltii
misery, and take from the rich and powerftil the only bridle »(
their passions ; they snatch from the heart both the remoiie <i i
erimo and the hope of virtue; and still boast of being ibsbe ~
actors of mankind."
I will now draw a parallel between some of the n
gttished Christian and inlidel philosophers.
Sir Francis Bacon was one of the greatest philosot^ieti of ^
age. It was of him that Addison said, " He possessedU oi ~
those extraordinary talents which were divided among tl
luthots of antiquity." And in ahomag that the -wiscalmi
ages have been believers in the Christian religion, heaeloOiB
BB a sample. He it was who first lauglit men to re4Ma in
lively, and therefore ccrroctly. This great man declared, lU*j
first principle of right reason is rehgion : and that, after itl Ir
studies and inqvuiicB, Ue limW-oot die with any other thon^tiAl
tbOEe of Qis CluiaWi. ii^M^q^. " V^w&.ra.'i^mt.;' nq^he, '- W''
AOTHBKTICITY OF THE BIBLE, 191
■11 the fables iit the Legead, the Talmud, and the Alcoran, llian
lli&t thia uuiyersol frame is without a miud. Cod never wrought
H uiiiacle tc convert an atheist, because hia ordinary worlu con-
fute him. A thorough insight into philoaophy makes a good be-
liever, and a smaltcrmg in it naturally produces such a race nt
despicable infidels, as the little profligate writers of the preacntogG,
whom, I must confess, I bavc always accused to myself, not so
much for their want of laith, as their waul of learning."
Hon. Robert B<ivi.e was a most eminent philosopher. Of him
the celebrated Dr. Bixrhaave remarks, that liom hjs works may
be deduced the whole system of natural knowledge. This great
man was as good as great, aud pursued lus philosophical studies
with an eye to the promotion of the interests of religLon. He wrote
aeverol valimblo articles in defence of Chiistianity,
John Milton, the immortal bard of England, was possessed of
immense genius and erudition. He could read in all the leaRied
and polite languages. This great genius wrote in defence of
Chrislianity ; to which he was so dtvuted, that he not only made
the Bible llie rule of his conduct, but the guide of his genius.
John Locke, Esq., immojtalised by his philosophical worlu,
was distinguished likewise as a champion of the Christian reli^oB.
Speaking of the Bible, he says, " Therein are contained Ihe word* >
HI eternal life. It has God for its author, salvation for its end, and
truth, without any mixture of error lor the matter." "His name,"
aajs a celebrated writta, "will continue to be revered wherem
lesTning, liberiy, and virtue, shall be held in estimation." Queoi
Caroline placed his bust, together with those of Bacon, Newttai, ,
and Clark, in a pavilion erected by her in honour of philoeopl^, '
as being the four principal Enghsh philosophers.
Sltt Isaac Newton was one of the greatest geniuses that ever
appeared on Ihe stage of the world. Kelt eaya , that if oil philoso-
phy and mathematics were considered as consisting uf ten paila,
nine of them are entirely of his discovery aud invention. Thi*
WMideifiil man devoted lumself to tJie Study of the Scriptures, and
wrote in their defence- Dr. Byland says, " The character and
practice of this great man, are more ibart sufGcient to weigh down
to elemity all the Bolingbrokea and Humes, the Bousseaus and
Voltaires, that have ever lived, or ever will live, to the end of
lime. Let the modem free thinkers, or rather half thinkers, or no
thinkers, hide their beads in confusion and darkness, instead of
sUmding up with impudence against so great a master of reaaoo.
and philosophy."
The foregoing is a list of afew of the great men who have es-
poused Ihe cause of revelation. How utterly ridiculous, to hear
pert striplings, with but a thousandth part of ihoir learning or
Bimius, talk of the ignorance and weakness of believers in the
Bible.
Compare we now the foregoing Individuals, with the principal
infidel philoSopAutl.
31iere was Lord Herbert, who tauglit that IliB "m.4\i?,CQtt "A \->J2X.
I
»
1 92 AurnifSTiciTV of the biule.
nni anger is no more lo be blamed than the tbint occaaiatied bj
(he dropay. Tbeie was Hobbes, who taugbt ibat every man luu
> right to bU thiiige. and may lawfully get them Lf be can. Then
was Lord Bolingbioke, wbn advocated the giatificatiun of tbe oil
passiona, coademned modesty, and pleaded for adultery. There
WHS David Hume, vbo condemned the virtUDS and praised the vicea,
and who contended that adnltny must be practised, if men would
obtain all the advantages of life I There was Vottaiie, who advo-
cated ttie unlimited gratiBeation of the appetites. There wu
Rousseau, who made feslmg his standard of morality. AlmMttll
these mon attacked ChrisliatiJty under the guiao of &iendahi)i.
CotUim, Sheiftetibury, and others, qualltied themaelTes far civil
office by partaking of the Lord's supper, though they had not lh«
least belief in ChristiaQity. Rochester was grossly InunoraL
Woolston WHS BU outrageous hlasphEmec. Morgan was a aolo-
lious liar. Voltaire was a hypocrite, a violator of confidence, a
violator of truth, a tyrant, a proaigate, and an adulterer. Doubt-
ful of the ciistence of God, he professed lo believe the Catholic
TeUgion. Engaged in attempting the overthrow of Chiistianily. 1m
received the symbols of the body and blood of its author. Aj
for Houssean, he was a noted dcbsuchee, and a peijured hvpo-
crilc. And Thomas Paiue was B souniloua calumniator, a fiithy
drunkard, and a dishonest msji.
In view of the foregoing parallel, I would ask the candid [fader
which class of philosophraa appear to have been under the g ' '
■nee and influence of eternal truth.
Chhstiani^haa been opposed by formidable enemies froti
very commencement tothepreaent hour. Ail manner of ob_,__
lions have by them been urged, and have been considered hj ih*
world; and still this reUgion prevails. Their mightiest eAntt
haveproved unavailing. Front hU its fiery trials, ithHSCome Ibrih
like gold seven limes IriBd. It Blood (he lest of the most ngil
icraliny in its infancy, when, if ever, it could hsve beeu provM
■n imposture. Every disoissi on of its merits from that dajM
Ibis, has served but to establish it the more Srmly. Inlelleeli a('
the highest or rler, after the most Ihomugh examination, bowtolhc,
ibrcB of its evidence. Eighteen hiuidied years vt opposition flndl' >
its divine authority acknowledged by tlie most enlightened B»r
tions, and its triumphs extending from aca to sea, and fronl Qw I
rivers lo the ends of Ihe earth. How prepor^terous, then, mtdcc
all these circumstances, for sceptics in otir day to dresm of bk
cess against this religion ! What have they lo u^e which has iit._.
been urged again and again in vain P And who amons them sH'
wield those old objections more efficienlly Ihan as a Gibbcs, •
Hume, and a Voltaire r Yet Christianity has withstood Iheir mi^
tieal efibrls, and come off triumphant. Hon preposteroui^ thinv
1 repeat it, for any now to dream of its overthrow ! Thero ue bnt
two new measures left for them to adopt to accomplish Oiett
object, and these they would do well lo try forthwith, and llliH
■etUe Ihe nii«don for ever : The oni. ig. for Ihom to Mjr hM
AETIIENTICITY OP THS BIBLE. 193
evidence is neceasary to prove hislory as undent as that of the
Bible, and r^ecl all iiuch Iiiatory as has not this evidence ; the
ulher, to invent a buok uf marvels, &c., like the Bible, and attempt
lo palm it upon mankind pieciselj in the way in vrhich they say
lAs BibU was palmed upon them. It^ by the adoplion of thes^
meaflares, tliey leave any ancient history uneiploded, and get the
world to receive their book, they will Ihen hare ahowii that it ii
.pouAIe the Bible may be an imposture.
It remains, that I brii'flyrecapitulate the leading aignments and
evidences Hddu<:ed during the discussion of thiq question, snd
Ihus leave the substance of the whole directly before the mind of
the reader.
In support of the poaition, that leveUtion is necessary, I haye
shown tlmt mankind, left lo Ihemaelves, liave uniformly feUen into
the most cmel and abominable practices, their wisest phiiosophera
not excepted ; that what light Ihey Aaw possessed it but » reflec-
tion from the lays of the son of patnardial, Mosaical, and Christian
revelation; that infidels among ourselves derive their best ideas
from Ibe religion of the Bible, according to the admission of soma
of their own number ; that the reaiiU of (he only experiment ever
made by a nation to discard the Bible, was the most disastrous
and temble ; that from the foregoing consideralinns, there ia
reason to believe there would now be no knowledge of God on the
face of the earth, yea, that the human race would have become
extinct by violence, vice, and crime, liad no revelalion ever been
made ; and that it is unreasonable (□ suppose God would have
madea world of rational beingH, and leittliem in such a condition.
Hence the reasonableness of supposing, that a revelation has been
made. I have shown, by the admission of infidels themselves, that
the Bible has by far the greatest apparent claim to be conudered
a revelation, of all other honks besides. From the circumstance.
that raeh men as Bnoon, Newton, Locke, Milton, and others,
have, after full investigation, been believers in the Bible, I have
argued, thai, whether true or false, it cannot be that gn»>ly ab-
surd, Belf-conlradiclory book which sceptics pretend. That ila
opposera are in general immoral men, I have urged as a reason
for supposing that their opposition arises not torn want of evi-
dence in its behalf, but from their dislike of its fearful denuncia-
tions of vice ; the more especially, as some of them renounce in-
fidelity in the trying hour, and die in horror. This latter consi-
deration I have urged as a reason for the thorough examination of
the Bnbjcct by otheis, inasmuch as men may well pause, before
embracing a system which serves its authors so poorly in the time
oTneed. I have bionght into view the fact, that the Bible bM
every possible internal mark ofgennineness, and not one of forgery.
I bave shown, that it is confirmed by the existing state of things,
and by unircrsalhistory and tradition; that its doctrines infinitely
■nrpasa all the discoveries of human reason ; that it conts* —
wonderful prophecies, uttered long before their aecompliahme
and that il is the only means which prove effectMaV tjiii\EtoiTOJOK*-
[
I
194
iagaDd moraliHng of mankiiid. I havcliki>wise proreil, that Got
baa not eveii cow wholly roisaken the enrOi, but that be doe^
in CBrtoin instouces, mimcufoui^ manifest bimaelf to puticulM
individnals ; ttiat geniune ChrUcians tuna the truth of the etp»-
rimenldl parls of the Bible by (heir own eiperiGOce ; and Ihat "
general providence is admilled hy ijl wio admit a God.
The fore^ing positiouB 1 have, oa 1 conctiivc, Buccoeded i
establiBhing in the face of the moat determined uppooition an lla
part of my opponent ; and if eatabliolied ondec
ces, they may bo exp*^cted to aland.
To me, the aulhenticily of the Bible appears a demonstnliDll,
merely &om its evidences, to say nolihing of my own experience.
But suppose it not eertain lliat it ia tme, still, doss it not appMT
at lea^ probable, after considering all the foregoing evijeocett
Nay, I will not rest the case here. 1 vill take the widest icoft
which eccptica themselTcs can pretend to take. I ask them th^
irihey^naw the Bible lobe /hIh. No one will pretend this. L«
me say then, that nothing short of cenainly in thia oaie rendenll
safe to reject it. Eterrial damnation is the doom of iboie whs
diabcliovo il, should it prove to be true. On Iho other hi ' "
raeeptiOH can ondan^ no one, even ahould it be faliie.
cannot therefore be too caulioua in this mailer, and eiamine tbt
aubjeot with too great attention. Let oar readers then invialigal*
this subject still further ; for this discussion, after all, is but a
mere atetch of a part of the oridonces in tbe esse ; which, il ii
hoped, will serve to excite in them a spirit for still fiuther inqolil.
Lcl them peruse tbe voluminous works of Home and othm ; aw
let them make haste to do this, for life is gliding rapidly awiv.
Let thum do it pratftrfully, ardently desiring to be led in tlieii^
way. Those who will adopt this course may be assund, that a
will result in their conviction of the authenticity of the Bibif.
Thus has it resulted in the case of olhois ; thas has il resulted il
my own. It was once my mihappy lot to be for a time a sceplit.
But conceiving the question of Uie autheuticity of the Bible la I*
all-important, I commenced a sober examination tfaereoC K-
vinely aided in my researches, il was not long ere my sct pli c i M
was given to ttte winds, and the Bible became my theme. lU
blessed volame is now more precious to me than gold, yea, thai
hfe itself. And if my efforts in this discussion should eonlriMt
In any degree to produce the same result in tbe case of othM
(imilarly situated, or to guard the unwary &om being cau^ is
the aoare who are not already involved in its toils, it will he ubb
a matter of rejoicing in (he dying hour, and, as I lrast.t«tl
** Qall I boly Tolmnir I whose bleat pa^
OF THE tilBLH.
" Bar, IhDn who decni'it Ihit hook m BC,
Go. dlie UiE depthi of uudeat Unu.
The noardi Hircli at nrioua aUmu,
Wilta cmndoiu'l briflll loipVli^ ITC.
Asd Oiink il, If thou ontt, • lis.
n. lEiminir, vit. mky look
Klion Ihron^ I
Inn UM i£lil
,,-„,_ , , "anhhiftoii!
m, Ihut btUmd It. md reier'd
Tki)aapi(Bi UioiiiirrhKpshBsljeer'l.
-BlHlb(»kl BIT 1 n-iih r^etean doe
T^ IB^ lovti for pv« tien.
WUJi poind (he I
OhIOEW BlCUELtt. I
TO OBIGEN BACllELER.
New-York, October 22, 1B31.
esBmine your illustTBtitniB of pruphecj.
.iredidiun, yuu ihinlf. tnuet hiiTe applied to Jesoi, be-
Matthew bo applied it. lliis is one way of getting oal of
) difBcuitf . From a deist I might have txpecled mch Bsolufion
(hat you offer regHrding Christ not knowing how "toTefim
I tTil and cbot»e the i^od" until nitei Pckah and Rnin'i
tlh, for the deist deetna Christ a man. That the Son of Ood,
iiol with the Father, only learUed lo refuse the evil and iMq&t
! good altoul two Umuaacd five hundred years ago, 14 an odd
¥ THB BIBLH.
The BiOtnan poeta, 1 imngine, did not study the Old TesI
but Buppoae tttia vague belief in a piumised Messiah was cc
throu)!h the Ramiui empiie,* and did reach Virgil's eais, and m
Ms belief, and dictate the linea in his Bucolica, what then ? H*i
not prophecies fifty times brought ahout their own tuieimenl?
Wbat aa oaay, if it vas really expected tliat some one ehould be
born of a virgin, aa for Chiiat'a biographers to declare thai '
master bad been so ! And so of all the other vaunted c
dences.
In addition to sll this, it ought to be bone in mind, lliat lb*
Jews, the original receivers and ancient interpreters of (lie (Hd
TeBtomeDt, declare, that the prophecies scattered throo^oul iU
pages by no means apply to Jcsna. Daniel prophecies (Ih^
argue) that in the days of Uie Mcssinh, there should be only tM
kingdom and one king upon earth, the king Messiah ; (chap u.]
Isaiah, loo, (they contend,) declsrea there shall be one --'■— -"
and one law Ihroughont the world in the days of the i
In Deuteronomy, Jeremiah, and Ezckiel, (they remind «,)
it is stated, there shall then he no more sins or urines '
earth ; and in l^iah, that there shsll be times of universal pi
when not only men but beasts sball cease from molesting escb
other. Was this so ? (they ask us :) is it so now 7 how thai
can we pretend that the Messiah is come ? It ia not for me to
decide between the Jewish and the Christian interpretatioD of
these prophecies ; but the discordance between the two a"
ciently lestilieB to the equivocal character of the prophecies tb
Your vision of Mark's prophecy I anticipated and have akeadj
replied to, I must be sUowed Co lake the text as it standa, oi '
Bt all. Observe, too, that if we set about limiting the pro
regarding supetnalnial powers lo the apostohc age, ^ere is not
shadow of a reason why we should not so also limit the thi
"he that believcth not shall be damned." K the one ex
" even to the end of the world," so, in common consiateacy, nmit
the other. Should the church ever recover its powers, then wSLl -
admit this text as evidence of Cbristiantty. €'ill then I moat lw>
lieve, either that Mark deceives ns, or that there is not one beliero
in Christendom — not one but will be damned.
Our readers will give to the Observer's story about Ethan Al
• It (MiQ> br DD tneiuiH
■apt pertmpa with certain
HJv&ieber - - -- ■
AtTHBSTICITT OF THE BIBLE. 197
inch weiglilasUiey coneeiTeduelo it. As a BpecimGn how much
dependance may be placed on these pious details, bo pressingly
urged and so aasiduoUEl j ciiculntcd, 1 may quolo tile very sentence
wMch immediately sucuceds tho postage you fumisli from Weem'i
Life of Washington, as evidence of his dealh-hed piety ;
" Feeling that the hour of his departure out of ihip world was at
hand, be desired that every body would quit the room : they all
went out, and, according to bis wish, left bira — with bia God.
Feeling that the silver cord of life is loosing, and that his spirit id
ready to quit her old companion, the body, be extends himself OQ
hia bed — closes his eyes for the last time, with his own hoada —
folds his arms decently on his breast — then, bieatbing out, ' Fft-
Iher of mercies, take me to ttyaelT — he fell asleep."
Every child can perceive the impossibility, after all had left th*
room, of any biographer learning whelhec the father of hia comi-
tiy breathed oat these or any other dying words. Yet each petty
embellishment like this, even to the incidratal mentioning of a
Bible (which you seem to ihirAt it impossible Mrs. Washingtoa
could have brought into the room herself) you receive as yon
would the Bible story itself ; and on these you build up yoDi
proofs of Washingtou'8 orthodoxy. I have never called him a
decided sceptic, nor believed him (o have been such. I believe,
and for this I have given abundant reasons already — that his celi-
it liberal stamp. If additional testimony w"~"
.-..inedlhat he was ever a communicant. Ir. proof of his ortho-
doxy we have merely the vague opinions of certain individual^
the fact that he rented a pew, looked out a location for a church,
and secrelly prayed. I need not surely repeat, that this is nO
firoof at all of any thin^ more than deism ; and that the lack of
urther evidence, so assiduously sought after, is, of itself, presump-
tive proof ol Washington's heterodoxy ; especially when added to
the imdenied and imdeniable fact adduced by Jeffers "" '
Washington, in replying to the clergy's address, evaded «_
«fiy UUef m Chriatianiiy, and thai he Been- did say a word on thft
n^ject in any of bis pubUc papers eicept his valedictory letter Xt
Uie govomors of the smtes, where he speaks of " the benign in
fluence of the Christian religion."
The scepticism of Jefferson, of John Adama,* of Franklin, of
•Mr, WhilnEj Krtiflca to John Adama bcmg "jui fminrat ChrisUin,"
" t/as of tba mott thorttugfaly eftlHt>li^tcl beHcv^ra in (he 4j^'iIle misiion of
Jhiu ChllflT l" juat hB QlherB certiiy regardiD^ WaihiDgttnL BtilUrthfT odda,
Uiat "be hid ETJCicKUy eisnuned tha e[idellI^H of cbrialjiuiity," iai Ibat
*• few unonr the cki^ w?w ao UiDrooghly ai^ualnlpd wiili the BOieodd of
-. ™-... "^ . _™ T'..' ■ . f?'^." y.!?r ""wlU (iDd Ab iMult J
trut of s letler IVdd
laraueh ocquainliuice, in tile folloviDlT dx* fl
to John Adniiis, dntpd Januin II, 1817; )■
oat of nllgioua reidijL^ ia the tour wordat ffl
f
I
I 98 AUTKEKTICITV OF THE BIBLE.
Elhan Alien, U bcyoitd all covil, and moat taSj snbslaii^let n^'
ramftrk, that threo-fourtha of our disSngutsbed reTolutionary pta
IriotB were sceplits. What Uio maaa of tlie CongresB of '76 wrti
of coarse I ctumol, any more Han you, pretend to say- Bot Vii
ranch of men.
When you can esplaon to ns of what else a nation
■xcept of indiTiduals, and how a revolutioll is ever tc
unless same individual strike the hrst blow, therehy "resisting (Ml
powers that be" and "receiving to himself" (if Paid RpMfe
tnilb) " dsraualion ;" then it maybe worth while la inqnira vW'
tight you or any one else has to explain away the apostles' wia4|
so as to apply, not in their plain, evident sense, but in wme dN
scure, restricted sense, to suit the liberal politics of this age isd
this republic.
We will suppose, for tbe sake of aigwnent. that yon had
lishedthefectlhat the gospels, as we now have them, were extui
la tlie flist century. This you have utterly failed to do, Ihon^
you have furnished very plausible grounds fur the belieC thai r
particular passage was promulgated in the apostolic age.* Bo
Buppoee you bad. Then you argue, that nolMng but oranisdenw
could bave Jbrelold tlie destruction of Jerusalem and the dispenlol
of the Jews. No ? What event more probable, than thai Ot
Romans should, sooner or later, thus crush at its soiuve the j
of a people they disliked and CDDtcmncd? How much more
*a8 Uiis, or the fnll of Babylon, db Wliicli my Opponent so
dently rests as bein^ miraculDualy foretold, ih^n the subvenDon (f
European monardiica must have appeared eighty years tf\
twenty -Ave years before the first revolutionary effort was made a
Ibis western continent? Yet inl750 J. J. Rousseau's words weni
"We appronjli a crisis. The ago of ravoiution isal hai
■ inauirin mnit rnS ; u (he
' f/Ai ponu tbi IJeui,' H
fpa LUt most probablj RTdBf.'
id, DU p>ge 331 of ItK IMW I ■_ _
, _ . cr,spitil,niot!oB,to. JWero»dnfic^»ft*s
hpt mejhm Mim."
Alxd ods venvnblB phllos^hcr It ia, whose sceptlr
shlinMr, OstHkeiitMia "ntoiBu JeDFraDU &9bi«1l_,
wu avdwedty viapriitd, (aa 1 caqfQB Uiat mtne U) In RKital
— thisBuioitlh ngi" — " -- " - -' *-
H," BBdDirwfaoK
pastor of Quin^ s
IrtMTitBHdMi
Hhercftiniblied!
iTTsriny which alU In jud^e
199
I ImpoBsibie, tJiat (he monatiiies of Europe should haie >
longer donation." How surel; in tJie Genevese piophet^a
:lion uow fulfilling!
almat inmgliie that you yourself are satisfied ta explain
t's prophecy touching the end of the world, by eupposing in
tt obsintrity or rather inaccunicy of language <uch us fallible
Ulce you and me, might peniance fell into, in careleasly
of a presidontisl oledion, oroD any other common topic.
[SplanaCion bo received, what beeames of Ibe iiifaUHniiiy
Bible language? Does inspiration blunder!
you consider the difHculttes and inconsigleiidea that are so
''' BCHttered throughout the scriptural pages tobeevidenco
snuine diaracter, then, I admit, you may assume that
eiidencea thicken upon you, and you know not
me u enu. It would indeed be a tedious ta^ lo collect (he
Fou tnoinly rest the proof of the Old Testament's aulhentici^
(he fUfiliiietit of its [Tpdictions touching a Hensiah. I eam-
!; second your request to our refers tliBt they wilt carefully
me the (esia to which you refer tlicm. I have done so; and if
ad not ceased lo wonder at any moral phenomenon, 1 should
md be lost in aslonisbment at the comfortable cotilldenco with
ioh mea persist in twisting such a rope of straw as this, and
II Imapnuig they have spun a cable which ^1 the powers of
tea resson are too ivoak lo seier. I am directed (o look to
dni zziL, rer. 6, 7, for a prophecy regarding Christ's sufferings,
I I find king Darid complaining " that he is a worm and no
B," and that he is "despised of ihe people." I am pointed to
Zecbariah, chap, -a.., rer. 12, 13, as to a marrellous prediction speci-
iying Ihe very sum which Judas should receive for betraying bit
[□aster; and I find a rambling story about ZechariaK's twostarec^
called Beauty and Bands, the former of which he broke and then
sold to his neighbours (a good bargain I think] for thirty pieces
of silver. I am bid to remark how accurately Judas' conduct is
foretold, Psalm xli., ver. 9, and tJiete I iind David lamenting that
bisfemiliarfriendhadlificduplu.'i heel against him. The fcct that
DO boucB in the body of Ihe cnicified Jesus should be broken is,
"^'Blagians declare, distinctly staled in Psalm Exxiv.,ver. 20, and
'i«r(ing of his garments among the soldiers in Psalm xxii.,
;I8; and I read in the formrr passage that " the Lord dehvereth
'-'* out of all his afflictions; he keepelh his bones, thatnot
broken;" and in the latter I find the sc
ting his own sad condition ; " I may tell all my bones;
and stare upon me. They part my garments among
li and cost lots for my vesture." The very date of his birth
s asserted, is miraculously spectflcd by Daniel,
■tp. ix,, ver. M, 25;) and there I find the Jewish seer (more
is five hundred years before Christ) declaring, that in seventy
~ks the Messiah should come. They were longer weeks Ihm.
I now-a-days; but 1 doubt not theological an\!Mn.iAc-»fiv.\i«.»».
I»0
r
^r-Bo Ion to sliGtcll them, until, instead of being, as a pluin man a
^V K> simplidt; might imagine, about eerenleeii months, they are
^B TBry ingeniously demonstrated to Bll np fiye centnries. Bui whj
H'pntsue the idle inrestigation furthErP tmriddliiig old l^eads
^B iriiich Ihe Tecy wiiteiB, peicliance, irould have been puzzled M
^f tsplain, * and imagining coincidences irhich no ingeniii^ but
^^'^.meologian'H ever ventiued to imagine I 1 had as soon sit down
^B to indite a folio in refutation of the very ingenious polemic irho
1^ declared it to be a fact beyond all dispute, that Ihe beast in tbs
Apocalypse with seren heads and ten homs was no other thin
Napoleon Buonapaiie;f or the learned logician who triamphanlly
piDTcd the existence of the Triuity from the tact, that matter llAi
three modes of extension — length, breadth, and thickness.
But now, it would remain for you to show, that all the erenll
alleged to have been miraculausty predicted, (as, for instance,
Jesus' rairacnlouH concepliou, the fact that none of his bones were
broken, that his garments were dirided among the eoldiei^ that
he rose ogam, and so on) ociually happened. The only wdghiy
aqument yoD have adduced to prove this, is cjntained in yonr
eighth letter, and is triumphantly put forward by Wataon, and
indeed by all Christian advocates, as tbeii chief anchor of depend-
BDce. It is, that the miracles and other events alluded to, look
place before sharp-sighted opponents, who did not deny Mem, and
Ihough recorded and published at Ihe time or soon after,! we«
Ml Nailf/tdicttd &f dihpfdved hy Jewi and pttgUni, Ihdugh, if &lM,
the mateiiala necessary to disprore them must then have existed
in abundance. This seems to me the most specious argument thai
•It vould Doibe UiefinttimF that s leaned dealer in obBcnritin fau ftl-
Im inU] Bucb a difficullj. lUelitn, the neU-knawc Oerman writer, «• ODH.
In 111] advanced age. asked by a friend to oipUIn an eloqueBi pungt rHBa Vt
■raiki. the meaning of whkotieliad fouud ll ImpiiHible tofalhmn. -Hi
Mend," replied thi' old man. "nhcn I wroH that aenteoca GtKl andl kiwr
what it meant. Qoi ma; kncn it still, but, fcr myself, I bBTe onuplsldj l)r-
t After sbowing- thrtt thp eereix beads ui<t tenhoma comapemded encflylB
the naUons which Napulenn had ovirlhromi and Out crowns ho had dinsMl
o£ ho clenches his arjumenl b; firing to each of the letlen of IheFiwd
lol (boTiuiioonleiaclly to 8ix hundrsdond alstj-sLi. He then refer* job In
Barelamtu. chap, aiii., \er. IB, and exultingly eKcloims ; "Gui any nUi
y fn Ui solw HUBS now doubt tbe Inspiration of llQly
^BT Intarprelatiati af it I"
^2 MMhlnks Ihia aay fairly match Daniel's image of iron and daj, yrlQi id
AriHEKTlClTY OP THE BIBLB, 201
hwbeen urged thcou^out He wliole diacuaaion. If it be conceded,
degree of presamptive eridence in faTor of (he n£
if it be inodmiseibJe, then not oiily yoiir argument regarding pro-
^lacy, but also that touching mira.cle8 — in a, word, the whole
nqientmclure of your labonied defence of reTclation — baa nothing
OB which lo atanii. Now, I deny that it ia admiasible. I deny
tb«t we cm (ell whether these thin^ were contradicted, and dis-
pnned at the time or not. To say nothing of the lapse of time,
■rtich Bweepa so many records from existence, we have poailive
pFDO^ IMat Ae tnriliiigs of tie opponentt of Chrielicmit!/ mere ean-
fiMg eoUecltd and burnt iy imperial intoUr/mce. The aoiperor
TlleodoBius, in the lattii part of tbe fourth century, paaaed an ez-
piesa decree to that effect, couched in these terms :
"We decree chat all wrilinp whatever, which Porphyry or any
meelse hath written againat the Chrisliau religion, in tbe poa-
■ewion of whomsoever tJiey may be found, should be committed
to Uie fire ; for we would not suffer any of those things ao much
U to come to men's ears, which lend to proroke God to wiath,
•nd to offend (he minds of the pious."*
And, in effect, wo find that Porphyry's works against the
Christian religion " are loat," though aevenil other of his treatises,
(that on Tegetable-diet for instance) are still estant. In like
nuuincr, not one line written by Celaua has deaceoded to us. For
tdlwe know of his writings we must irust to the fairness of Origan,
his opponent^ seeing that the Christian lather's quotations froin
CelEus' arguments alone remain to indicate what ttiese arguiaeDta
were. The Christiana are very apt to forget, in citing the eon-
(Sssiona of the Epicurean philosepher. ^ome has the asaurance
to tell us. that " Celaua never denied the miraclea of Christ." All
ho can say, is that Origen does not quote his deniaL It ia not
posaible only, it isprobnile, that Origen, who ayowedly practiBed
deception to serve a good cause, (Moaheim's Diiserl., p. 203J hu
given us a sad travesty of his opponent's arguments. And from
this travesty all the heathen philosopher's sentiments are un-
hesitatingly gathered, and Home Iiua not ev^n the fairness to
inform his readers that Ceisus' works are not in cxiBltnce.
Dnder these circumstances, to talk of what has or has not been
contradicted by Chrisdanity's early opponents ia idldi%i the
nclreme. Tbeodusius has taken excellent care to "suffer none
ef those things so oiueli as to come to our ears." There may have
been hoadreda on hundreds of heretical tefutations published
> Ai Bieit welifat BtlEKlua to Hie argnmait deduced Innd this noUbli
itate, I ben Bubjola the puas^ la Uie original Latin. S9 quoted bv Lardmr,
td]. iv., p. 3, "Sancimat, igilur, u( onima jb^cianque Forphyrim
ftti'wi tiUvj conira religiomm ChritHanoruia cuitvm, cotut — ~"' "
atetucitmytu; inttnia fuerint, igni nuMcipuntur, omnia enim
Dcum ad iraiMmdiam rcriiitii, el piai menlei offendentia,
ffufffln Aonunum oenire vaiumm."
Ucn CDuId QOI, methinlu. have any very atron^ conTicttcm f»[ — ^
*r KOodiicBg of Uidi cause, who dacoiixl lloecoBw; u emgloy iutta
neb a weapon u Uu«.
kttadiaSa^l
SOS AUTHENTICITY OF TUB BIBLK.
»
dutmg the Gist thiee cenluriea ; all only to ahaxe the fate of Ota
Quuote's library.
I Ibaak. you for youi obsETvatioDs on the various modes of
vnling iu ancient times; ccnecting, asllteyUu, an unsustauied
TeniLrk of mine, that Ihe oolf mode uf ici'ording the laws Epokm
(rfby MoBci wa£ gn plastt'icd stones. There weie, if like Fen-
tUeoch speak truth, othet modea^ on |;oliien plates, dooi-posl^
rods, and perhapn on palm-leaTea and palm-bark. Aje these Teiy
goitable materials foe writing a long history ? 1 (hink bM.
Fapyioa oi even parchmi-nt it is not pretended Ihat Ihey hod, v
early iia Moses' Lime. Bo ilus as it may, the matter is a. tiiSe.
You have ^ven yourself BuperQuous trouble to prove tliM ike
ancient traditions of Tsrions natians leaemble eaoh other. Uo
doubt of it ; and heretical antiquarisJis, availing ihemaelTes of lie
labours of Sir William Jonea, have thence drawn veiy plsiuibtc
ugiunenls in support uf the belief, thai the Christiui and ottaet
modem creeds are but the coinmon oSspriug of tliB fin meie
ancient theology of India.
The geologicial facta yon, aclducE, in so far as Ihey am ca-
roborated by actual observalioD, are intereelirtE in a sclent
point of view. That they t\imish not ashadowof proof .
otu gnat, univeraal deluge, I need hardly repeat. No one net
ttutt many of these iihenomena have been produced by the " i
of mighty waters." Gcologians, sceptical as orthodox, admit, -_.
flie ocean may hflve occupied ftuxeatiwly evciy portion of iheglota.
History records numerous eruptions which maysusgeatto mIwt*
each cnajigea have occurred. About two hundred and fifty jairt
Binoe, in the territoiy of Don (South Holland) one hnndxd
Qiousand persons perished by a flood, and in the ncighbouduMd
of Dullart a still greater number. In modem times the half «C
Friesland was submerged. Or, to speak of mote gradual enaoaeh-
ments or receding of the ocean, the Baltic has gradually coTetsi.
a large portion of Pomerama, while Havcnna, in ancient ti '
noted seaport, is now at the distance of four iitilta from the
Add to Ibis the influence of volcanic agency, including the ei
eonvniaions known as earthquakes, and we have causes i
adequate to produce the effecla to which you have alluded,
these Islter causes whole monnlatns have been Hwalloived up; ti-
instance, the Pico in the Moluccas, accounted of cqoal iipi gi^t tOi,
&at of Teneriffe, in the place of which a lake has been left ; * ~ '
ft considerable mountain near Port Morantin Jamaica, whiii i
appeared during the great earthquake of 1G92, also learing-ap
It is little surprising Ihal^ in uncultivaUd ages, when, er..
trifling incident was exaggerated, and when man's world scaiw^ [
extended beyond bis visible Lorizoa, or perchance the hunlinc-
prounds of lua horde. — it is little surprising, that in early "
Ignorance, man should speak of an inundation which ovcrw
Aim llllJe world, as of a unirersal delugn. The Indian who ghooUt
•86 his tribe and its enemies respectively estcrminale each ot^H^
t
^^ AUIHEKTICITX OF THE BIBLE. 203
nnlil lie acd his squaw only surriTed the slaughter, might ait down,
in the silent forest, by the corpses of his comiudes, and lament that
llkey of all the earth's inhabitants had alone escaped the myEterioua
vengeance of the Great Spirit. And their descendants might
receive the tale, and believe it; and it would not be the ^t tale
thai has been received on no better authority.
But imagine not that I rest the cose here. Geology furnishes
PTOO& enough a^aitul the notion of a general flood. Limestone
depoidls ore cuntinually found, ono layer over another, each
sepuaCod from the other by intervening strata of stone, clay, lava,
Ac. To select one example ; In the district of Dorlcy Moor,
(Derbyshire, England) the superlicial bed is of a coarse, sandy
stone, extending to the depth of one hundred and twenty yards;
the attrition which has rounded its poiticles, like sea-ahore pebbles,
amaot be attributed hut to the action of civetsorthe ocean. To
this succeeds a black, indurated clay, partially petrified, and also
upwards of a hundred yards deep. Beneath Uiat we have lime-
stone to the depth of mty yarda ; then succeedn blaek stone or
marble, resembling lava, sixteen yards ; th^i limestone again,
fiilj yarda ; again incumbent on black stone or lava, forty-nx
yards. Once more succeeds limestone sixty yards, and black stolte
beneath twenty-two yards ; and finally wa arrive at liraesMM
which has not yet been penetrated. Throughout all these foiu
distinct beds of limestone,* thiu aeparated from each other by the
j^iosits of ages, are numerous impressions of sca-Ssli and other
narine animals ; a proof of their gradual formation and inhuma-
lion throughout a mighty succession of generations. — How im-
possible, en llie theory of one universal dehige, to explain such
phenomena as these, which present themselves, with trifling
modifications, throughout the whole extent of either hemisphere.
They unlock to us the secret of a stupendous succession (one
might almost say) of morldi, of which a few remains, hardenad
into immortahty by that very time which has mouldered eo many
of the rest to impalpable dust, ofTer themsolves as enduring
Witnesses of what waa even beyond the utmost vei^ of tradition
— strange llnka, whose sQent eloquence connects us, as it were,
with the Uving things of a forgotten eternity I
That, in ages long gone by, the arctic regions enjoyed & milder
temperature than at this day, and that a alow and gradual chango
imperceptibly occurs throughout tho dimatiis of the world,
plausible evidence may be adduced in proof; among them, the
facts, that animals and vegetables, now the growth of southern
climes only, are &equently found in northern latitudes ; but it is
more unsupported theological conjecture which attributes this to
a. "relrigeratingehange" produced by a universal deluge.
I perceive in the vague traditions of distant and ignorant ages
1)0 mfalUile evidence of any thing, no probable evidence of what
is, in itself, improbable. If others see more than I do, they may
^ J04 ADTHESTICITY OP THE BIBLK.
t
CongTBtulate theinselves on the
■rraigning my ahortsighledncsa,
" ottffht to be damned."
That Tariuus ancient hialoriuns have corrolxiratcd hktoricil
poilions of the Old Testament, I do not doubt, even thou^ yon
tave adduced but wholesale assertion for tlie 6u:t, Hiny at'
these hialotiual poitions may, for aught I know, really be true'.
That pagans may eren have aided in giving citculation to
inarTellous legend similar to those of tlie Bible, is likely enon^;
tnd, 1 dare say, may be. in indiyidoa] cases, positirelj prom.
[' But what of all lliis f Are we bound to helieve all old s*orie% of
which two vcisions, current perhaps in ^tinct nations, happen tA
lesemble eacb other r Om- creed will be a pretty long one, if M
do.
The concessions In the "^slmud, with the exceplioa of ila ftSioi
into (he prevalent supeistition of the day, and, like the Nllj
Christians, admitting its opponents' miracles and aschlmig ibes
to the devil, may all bo received. They prove only the exisUucB
and violent death of Jesus. It is the fashion to insist on mb
vridence as (liis, isAtcA mbslaniiatei ot^ vihal u not deniti,wl
proof of scriptural inspiration and Bible miraclos; a biluol
which has ita rise either in thoughtless inaccuracy oi some lu
jnDocenC source.
You seem to have forgotlea, that the very first differenCM
behreen the Greek and Latin churches arose in the ei^tlh est-
lory, and that it was not till two ceuturtca and a half aftermudl
ftat tLey were finally separated. Otherwise yoa could not
possibly have asserted, that eatholics had not its sole keepiu
not even for a moment." The moment hapnena to be, ul
■aid, about a thousand yeaia. At to the Bible condemsiof
e&tholics, that is your assertion ; Ihey assert lliat it support! tiieoi
and condemns you. I pretend not to judge between yon.
Popery (you argue, in order Ri sei:ure a ground of retreat frfigi
(he mass of evidences of my Alhanaaiun miracle,) did not exist is
the fourth century. By a reference to MoBhoim, you will leam,
Ihat, in the third centurf, calliolic rites and ceremonies of evow
kind multiplied in tho church. Exorcisms and spells were nse^
and wedlock among ifae clergy was interdicted.' All coimeotiai
was avoided with llie escommunicated, aii persons given orar tO
tte devil. f Rigid discipline and penance were imposed on QuM
Who had incurred the censures of (he church ; and some of Iha
churches were probably embellished with images and other onu-
ments-I Tho use of incense bad been introduced.} The Lard**
nipper vms celebrated with solemnity and pomp, gold and silnz
vessels being employed. The remission of sins by the bishop, in
baptism, was believed. Fasting was held in high esteem, as k
kolj preservative against the devil's power ;1I and do Chiistiaii
Kto^ai
y TH£ BIBLE. 305
ui7~Uung of moment wilhout arming binisetf uilh Uie
_^ L of the cross." In the life of Gregory, sumamed T/un*.
Hoargw (iho wonder-worter,) as qaoted by MoBhEira, vol. i.,
.. 202, wc ifud : " Wken Gici^y san that tho simple and un-
killed multitude peniited in their tcortkip qf imago, he gntnteil
bem a pemuBaion to indulge in tlie like pleaauiea, in celebrating
Lc memory of the holy martyrs." (Gregory died about the middle
if the third century.) Add to this the already acknawJedged pre-
(miEcnce of the Koaian pontiff,t and have we not, even aa early
kS the third century, (not to say the fimrlh,) almost every one of
■hat proleetautB deem the leading abotuinationa which dis-
InguiBh the Babylon of the Apocalj'pse 1
As to your aassrtions regarding the emperor Zeno and ^neas
Sozaiw, had you referred to any good biographical dictionary,
roa mi^I hare Learnt that Zcno waa a name common to seceralHo-
Bui emperors on the throne of Constantinople in the fourth and iiflh
centuries, and that £neas^ worts arc known to all antiquarians ;
me edition having been publi^cd at Basil in ISGO, and another
It Loipsic in 16&&. You tell us, that Mosheimsaya not a word
if the miracles, nor names ifineas ol Gaza or Marcellinus. Had
too. perused Moaheim's Eccloaiaatical History you must have
aiown, that ho not only relates the miracle, not only expressly
luotes fneas of Gaza and MarceUinus, Procopina and Jus.
anlan, by name, as testifying to it, but adds : " This remar^uM*
fiuTt can tcarcety bs denied, time it ia lupported by the iealimong iff
(In ntOtt ditdUli tMd ftipidlahU teititeuMJ'X Ws hi*e h*re t
Speoim.iD how difierect a thing it is to make assertions and to
lubatantiate them.
Had 1 access (which I have not,) to additional sources of
information regarding the Florentine miracle, 1 could probably
give you authority much more direct than Mr. Forsyth's. But it
needs not One example ia aa good as half a dozen ; and one
you will flcarcely now deny that you have.
1 could have supplied you with a sufficiency of far better
Mlthenlicated visions and <b%amB than those you have taken the
trouble to aeleut. It waa but the other day tliat a gcultomaii of
this city, formerly a wealthy and prosperous merchant, now a
ciergyman, called at out office ; and, with a kindness and fer-
Toui of manner vhich letl no donbt of his sincerity and friendly
Inlentione, desired to communicate to me his experience. ^A
temporary reverse of fortune in business had, he said, been snc>
CMded by a sickneBS almost unto death, during which, warned
by unutlLTable visions, he dovotfld himself, bnily and soul, ns hs
expressed it. to Jehovah God. Kecovering his health, and 1
t«collectioQ of his vow, be attempted again ti '
• tfaiMn'i Bcdl. BiiL, tdL 1., p. a3§.
Zi
I
I
I
t06 AUTHEKTICIXT OF THX BIBLE.
moderately, in (he gajetiej of out city. " I attended" t__ _ ,. _
and his eye kindled with, the light of enthusiBam; heTOMlhM 1
his chsir, Eind, as inspired by tbe recuUection of the scene, pnisail I
bis nuraliTe with on eloquence of language and gesture I hut I
leldom leen oqualled — " I attended a, DumerDus assembly u n^ I
City tlolel. Half the beauty and TaaMon of NevYoit v« |
there. I obtained as my partner one of the loveliest Q
in Ihe room ; and, aa together we tlu-eadod the [
dance, ' Can any scmie' — audi was my thought — 'b
fill llian this F Can any beings bo fairer oi happier than ll
that now siuTound me ?' Suddenly there Cell, as it were, palpal
scales from my eycB, and, even amtd the smutd of that Insoii'
music and the excitement of that giddy dance, r saw — I t
whit ie stamped on my memory, us with a brand of fire ! I ■
ihat ball-room floor hung over a fearful pit that yawned d»«m
down to the bottomless daikness of perdition. ! I mm iht I
thoughtless human beings before me mispended abore (his jwwtf 1
ing gulf, each one by a slender, slendiu' thread, finer than Ot \
finest lines of gossamer lliat float in the sun of summer, going tn
■s it were, from the breath of each of Iheii nosuils. Above Ihor
heads the hand of (he angel of mercy collected and ginqitd
these filmy threads of life. £levated in one comer of the t«ll-
toom sat the Ancient of Days, and beside him the angel of
vengeance with a flaming award, like (o a painter'a represenli-
tion of the forked Hghtning. The avenging spirit raised hit
weapon, and tumpd lo tiis heavenly masleiaaawaitinshia nod, m
be severed Ihe spider threads that centred in Mercy's hand."
The spcakei shuddered, as if the aeene vera yet before hil
lenses, and then in fl low and huiricd voice proceeded: "luws
change come over the coimtenance of Jehovah God — his imils nf
inefiable benevolence was deepening into a frown almost of
anger — the avenger saw and understood the sign — I msrirad tta
lightning flash of his sword — I saw the greedy flames from lint
gulf of daikaeai — I heard the hopeless voice of anguish from ils
depths of misery — and 1 saw and heard no more I I relinqnuditd
my partner's hand, and dropped on the baJI'ioom floor in a awiMo.
With returning sense came contrition and conviction. I renevtd
my broken vowa to Jehovah God— and I have kept tiem ! Fit
eight years I have lived alone to Jesus Christ and him cnidG«4
Oh," he continued, as he took my hand in both lua, "fiiill
your soul to him while there is yet lime, I have not beliovf'
— I luive uen, I have knevn all this, Flee to the rook of age
ere the whelming waves of etemiijr roll over your soul, and a
gulph it for ever !"
1 was touched by the good man's earnestness, but certainljBI
convinced by his ^"iaion. except of the evident fact, Ihu V
nerves were m a diseased alale, and that his iniagiuation hi
Ihe better ot his judgment. If anyone can draw other inftl ,
ID from the best-attested UBrrauonn of dreams and tnnoe^ ll
'e lailh than I. A distempered bncj can kill aid tT
■4rTHEMTICITT OF THE ElBLB. 207
fena ; a can create n fairy realm ol its own ; and, aided by a tew
fortunate coincidences,* it can win over tJiui^sands of bt'lieviug
(ubjeCtB, trom the sliontinK mcthodist, noisy in Lis religion gel-
ting, (0 (he quiet shakei, twirled loiind, by the influence of the
»piiit, foe half an hour logether.t If I know a:iy thing of my own
tumperament nnd tranquillity of nerve, it will be long ere the
intection caught on the " anxioua aeata," or among mo^er Ann's
diaciples, ebali touch my imagination or work my contersion
Till then, I shall conlinua to regard the ghostly dreanu of others
1. 1 - ,B(^]iievoua influen - ■ '
ax character ; e phenomenon from the influence of which
I will imdenake to guarantee any child that shall grow up under
my care until his powers of reasoning and obaervalion are
dfiTcloped.
When my easy and perhaps injudicioos compliance with your
moat unwarrantable request to give my ideas on suicide and in.
flutticide encourages you (o go on, and (in the niidsl of a grave
discussion about the Bible's authenticity,) to insist on my arrang.
ing foi you what ia to be done with the deaf, dumb, blind,
mauiacs. idiots, and so forth — and all this under the pretence that
nnlt.'ss 1 can justily every single custom of antiquity I must admit
the necessity of revelation — when, I say, the discussion takes such
i turn, it la high time to put an end to the trifling. There are
fifty ctutoms of antiquity — tliero are five hundred customs of
this very day and eountrj — that no man of sense would attempt
U defend. And if man's imperfection be proof that the Chris-
tian Scripturea are inspired, heaven knows there is proof enough,
willioMt wandering back to Socrates or the Spartana. / tnist to
the spirit of improvement, you to the Bible, the Maimlman to the
Koran, fcir reform. All thia is well eaoiuih ; but for you or he
to assume that if man has ever erred, and is ever lo Hnd out and
will enable him to do ao, is a degree of childish assumption to
■which it were waste of paper to reply.
I hardly know whether your alluaion to the so-grievoasly-mis-
npreaenled system of utility be entitled to a word of comment.
If if be yoirr opinion that the murder not only of the sickly and
infirm, but of those whose creed squares not with ours,— also that
stealing, deceiving, and ao on, be, in Oianielvtt, useful, all 1 can
say is, it is not mine. I fail to perceive the great temporal
I
I
i08 mTHWlTIClTT OF THS BIBLB.
vlTuitoge of such piacticea. If ibem are ochets who do peiccnj 1
it, there is no great duipi of Iheii beconlng utiUtariansi lottt I
requires a deai and ralionol head to adupt so commoD-wnM K |
You are velcome io the Brgunient in Itnour of Chrislill
deduced Irom the cases of religious suicide I adduced. I ho* I
it will be long before we oblun such an one id faTour of Bceflir I
1 wonder, since yon jmlify capital punlHhmenl by adopting fle
Old Tcstument command of life fui Ufe,* that yoa u« not OM^ '
■isteut enough to take the retnaindei of Hoses' moral code ftlotv
■with iti "An eye for nji eye; a toolh for a tooth:" deatli for
idolaay ;t death for Sabbath-bteaMng : J and all the real of it
We will not argue the point -whethei I am well Teraed in ptv
lemical lore or not. I ihiijc that, for a layman, my iheokfical
proficiency may pass muster indifferently well.
To ycrur unciQled-foi assertion, that, is replying to WilMi,
Lealio, and Home, I iDi/^/y miareprosent ijieir aiplnient^ I
have no reply to nake. When any oqb, claiming to be a Clint-
lian, yet casting behind him the commaadj of him whom lu
calls his master, travels out of the record to stiack motiTei, ihoi
iisurpinB the province which in theory he declares to bctoDg lo Ht
Searcher of Ueails alone, the spirit eriuced merits no aiiEwcT, uitl
the pseudo-argumeEt requires none. Should IcvcrBofarforeelwkil
is due to myself and to the cause I serve, as to icstal myself jad^
of others' couBcienccs, (ken may I be calleil upon to permit u
intrusion on my own. 1 will say a few words to our readrn
touching my strictures, hut, in view of the above conBiderBlioiu, I
have nothing to say to yon on the subject. Of otir readers, then, 1
wotlld request, that they read Watson and Leslie for themwltn,
ud then, that they decide whether my opponent's accusatian li»
eren the shadow of a foundation. They will not, of coone. Sod
the premises and conBequents in the exact juxts-posilion I pre
them ; polemics must be simple souls, indeed, to blimder H
grossly ; bat they tciS find, that these theologians' chief argumenti
■ttictly coincide ivith ihe former ; and (he conduaiaiu lb«7
would have us receive as proved, with (he latter. This is «!I I
intended to convey, and all, I think you will admit, that u con-
Teyed, by my language. You will also find, that I have nwiftith
diilit^iMhea betwetn the causes of tlie spread of Chri«tiaBk^ Ik
(ho fir^t centuries, and its spread under Constantine ; attiibti^^*^
the first (0 mli-Chriilian perseculion, the second to Chrin
violence. Nor can you fail (o remark, that I quoted fjiMn 1
beim simply for the purpose of showing (hat Christiaiiity, in ■,
early stage (not (he mriieii) of its progress, was disaemiiiatDd te
mercenary and brutal motives, and, therefore, that It could Bi
tairly bo a^ued, (hat the carallcl between Chriatiatiit]' i
* Geatiit, dup. 1^, y^- S. * Deuterfaumy. chkp
r
F THB BIBLS.
lenablo throughmit. The Ghriatmna of the
Itnc century are ttpuken uf by the impartial Tacitus* in eren
lianhcr tenns of repnibatiaD than are ihose of tlie /owlh bj
Moalieim ; but ds I constdeTed it possible, to saj the least, that
the Roman hiatorian wmtG under the influence of prejudice, 1
miule no asacrllon regarding their characters. I rather imagine
them lo have been honest, Himple-hearted, and usually i^orant
entliUMaata inlhe mass, like the Momionitea of our day ; though
enligfatGucd individuals aoioug them may havo distinguished,
Ihraugh tlie <:haff of mysKry and miracle, the good wheat of
many of Jesus' mora! preceplB. Such were the very men fo be
goaded on. by persecution, to the zeal that gloriea in martyrdom.
But how often do we find that credulity alone, im£inned by
persecution, will spring up to a sudden blaie 1 Have we not
before us, at this very day, in this very country, Ihe believers in
the Golden Bible of Mormon, utterly unheard of one short twelre-
month since, and now, by the latest accounts, numbering jSftten
tundred members ! The argument derited from the rapid spread
of Chiistiauity is altogether untenable ; and here i dismiss it,
vitliaut following my opponent in his researches tonching the
dbsciiiity or notoriety of early Christianity ; researches bearing
*■""' "imotely on oai present discussion.
8enei:a's and Livy'a works were giTen. They treated of nfttnral
phenomena. Suppose they omitted some of these phenomena of
an ancient date : was there the least chance that tliey would fail
to select, as an illustration, the prelematural darkness (hey them-
«el«es must have witnessed^ — the most remarkable, perhaps, in the
world f or ia it conceivable, that whatever other eclipses they may
Iwve omitted, they would omit this ' And against all this weight
of evidence, you adduce (he alleged admission of Celaus, every
word of whose writings is -oat, and the appeal of Ihe craiy
Tertullian, who, according to hia own confession, " finds no other
means (o prove himself lo be impudent with success and happily
a fool, (lian by his contempt of shame," and who holds a thing
" to he certainly true becauao it is clearly impoBsihle."t What
is siicb a man's appeal worth ? Would the Roman government,
think you, take the trouble seriously lo reply lo one so con-
fessedly and vaingloriously impudent 1 Or if they did, was it not
■ Hia vfordi iTC, *' A people held In obhorrenH for their emnn;" and
irboiv rapwidtiaii, he addfl, " iprekd not odLj over Judei but lo Jernnlfm,
whttlwrSaw, from nil qanrtflrvi tblp^ vflv Rpd ihamcrul, jujd tttere thfj
+ Ttaoe, itnnn h it idilv i»ini luw UfenO tnnilMianii fnun Tertulllui'i
••DtanuaitUh."nl.m.,f.3a.ilfaiimler'tirditiim,inO. ThForiginal
of tba flnl Aaalcnm readi : " AIuu mm intemo (Adferwi canftitiimiit ^ttm
Pur pn* etmlmptvm ruboriMprobfiU, b«tf Impudtnlm rt leUfiler ttultum .-"
aMoT Dm Utter, which nlira to Chriit's returmtino : "Ctriiai nl, fu'a
r
I
I
I
I
210 AFTHKKTICITY OF Tm BtBLK.
pos; CDOush for TheodoBiuB lo bum the doonmcnt,
Ci-lsua and PorphjTf'a tcepCiciam !
I have ncTer adduced the Btcange silence of cotempontfy llW.
torians aa other than indirect and presumptive cTidence tjf t!»
fnleity of a narration ; and such it must be cotif(>sa«l to be, ifr
pagan u in scriptural history.
was selected for ns by cs,tholios.
A saeiel; for the pratcctiua of onciriliEed nations, from At.
Titles and superstitiona of civilization, and for instnicluig m,yiff$
ia the more uaeful acta of donieatic life, I should greatly ^pntaf.
I am not iiithout hopes, sDmG day or other, of seaing mtrh «it mt
eslabliahed.
HaTing already givea my authority (letter viii.,) for the BnSt
ing of the book of the lav, I advert to it beK. not in comptime*'
with your idle reiteratlDU regarding it, but to remaik that la '
3 Esdras, chap, xiv., there ia a probable enough scconnC of Am
manufacture of the book found by Hilkiah. Esdras dedares that
he, being inspired by a draught of fire-coloured water, wnte iL
Tliis corroborates my suggestion that the Pentateuch, trilh iH
code of lawa, might hnTe been indited some Hre oi six himdicl
Siflrs before ChrisL The people seem to bave received Eadn^
ook of the Law with as much niarvalling, and with M impUal'
faith, aa they did the command touching booths to which I havf
already adverted. I know that you deny the divine authorin if
the Apocrypha, but 1 know also that the minority of Christim
(I mean the catholics,] admit it; and I see not why the^ htv«
not as good a right to decide aa you. At any rale, you wUI not
surely refuse to books which the Christian vorld hac almost been
persiiaded to declare canonical, the humble rank of a history sa
authentic at least as other iminapired histories.
I am inclined to believe, from the above and other evideiut^
that during or subsequent to the reign of Joaiah, (some fl«e <■
six hundred yeara befuie Christ,) the Pentateuch was pM to-
gether by Bome ingenious scribe, and was received by the pn^liv
08 described. I offer this, however, as a thing likely only, nM by
any means as proved. When we speak of such erents two DC
three thousand years old, possibilities or probabilities are all w*
can reasonably pretend to substantiate. Nor is it material thi4
we adopt any hypothesis on the question.
There ia a class of self-styled philosophera to whom Rouseaa^
atricturea will apply. His concluding remarks evidence a cm-,
fused intellect : to employ abase against any doctrines is iiid»
fensible ; to subvert a true creed is, of course, miaaliiTGOdit
mildly to expose a false one cannot be injurious.
In regard to the gieat names you adduce aa props to Oils'
tianit)', it might suffice to remark, that it does not follow, WsiM
a man ia an admirable naturalist, that he must therefore alw bt
an excellent theologian ; or that a metaphysiclaa, even of tlw Sift
^■B ABTUEBTICITY OF TUB BIBLE. ill
lilikf 'a of neoeBsiCy Tree from early -imbibed Euperstitions. Not
nay we assume that IheiK great men gave an ignorant and in.
Inlciaul world lo know nil tlieii secret doubts on mbjecta tilt
lately coneidL-red, by the mass of manUnd, luo liacrcd ti> ba
iuveaCigated at all.
But, aside from Iheee general conBiderations, the orthodoxy of
Baeon, ot Milton, of Locke, if not of Newton, is very qiieation-
abie. Bacon, an you renund me, expreraed hia belief " that thia
uniyBTBal frame had a mind." In one seaae no one will deny
this; but let us admit his deiam- He does not, at tha lesiHl, seem
to thinjc such a belief very ttecessary or very mateaal to virtue.
He says (as I have already quoted to you Irrpiii Jiiti eaaays),
" Athdiam did never perturb stales, for it makes men weary ot
themflelvea as looking no further ; and we see the Uraea inclined
to atheimi (as the time of Augustus Csaar,) were civil times ;
but supcratilion hath been the confusion of many etaiea." Tho
expression of such sentiments would procure for a man, even at
this day, an atheistical reputation.
Millon'a moral heresies as contained in his celnVrated " Doc-
fniue of Divorce" are well Jmown. In that work, among other
liazarded sentimenlij, he has the following : " The grcaloEt burden
in the world is auperstitiun, not only of cen^mDuios in the church,
but of imaginary and scarecrow sine at home."" A late writer
in the "Edinburgh Ucview," in noticing his " De Doctrina
CArufionn," says: "Some of the heterodox opinions which
Uilton avows, seem to have excited considerable amazement;
particularly his notions on the subject of polygamy. We can
acarcelj coaueive thai any one could have read hia Paradise Lost
wilhuut suspecting him of heterodoxy ; nor do we think that any
leader, acquainted with the history of his life, ought lo be much
startled with his opinions an luarnage. The tgmmaa ahicA he fx-
prettd reffaniiag the nalure ofthediUy, th» ettrtiily of malttr, and
tkt obtafv<iiionf^ tha Si^fbath,9Kight, wetJiink^have caused more Just
Morpriit." So much for the orthodoxy of England's inunorlal bard.
Locke's refutation of the doctrine of innate ideas is conceived
tiy many to ovorturo all natural rehgion. His " Reasonable
dhriatiauity" is confessedly nnitimaii; and he is continually
■pokcn of by the English orthodox clergy as a disciple of uni-
t»rianiam ; a grade of religion which, yuu have often told me,
you hold to be little, if any, better than no religion at alb
Newton's deism is neither of the most lucid nor of the moat
amiable character, aud furnishes a striking evidence how a man
Bay evince an almost auperhuman power of intellect on a
practical subject which ho has made the study of his life, vet
descend, on a theoretica'. oue, to a level with the myalagogue.
Idm
manoniH went.
ssaX"
oMurj
or with hit
pr.j«^h.
I
I
212 AUTHBKTICITY OF THE BIBLS.
" Ths (olilime Newton," gays D'Holtsch, in hie Sjsbaa of'
Nature, "isbut a childwheD he quits physicU scieoM to io«
hiiDiclf iu the imagin«rj repons of theology." In prodf of mf
opinion regarding the chnracter of Newton's deism, I quote boa
bis creed as follows : " God f^vemE sll, not as the Bonl o
■world, but as the lord and soveraign of all things. It
of bis sovereignty that we call him Lord God, lis
the nniTCisal emperor. In truth, the word God ia relatire, mj
hat re/eraae to tlavai; deity is the denomination of the sore-
reignty of God, not oyer his own body, as those would have il
who regard God as the soul of the world, frirt over ' - - ■
lillte further he tells us: "God is one and tbu
and every where, not only by his own virtne or energy, bat akt
in virtue of his subslanee." And again: "AU things are wo-
lained in him, and move in him, bnl without reciprocal actioa;
(i«{ n'lw rmtliia jnunons, is the original phrase.) God feels no-
thing from the moroments of bodiea ; nor do they experienceUT
re«BtaQce from his umTersal presence." But enon^ of Nevten
creed. What an anomalous cresture is man \ bow mi09, •!
once, and huw impotent, in bis pride of intellect !
As to the Hon. Robert Boyle, I have not a word to si
bis orlhodoiy. Hia biographer relates, " that he d
nounced the word Goo, without first making on awful [
An unpleasant taak remaina to me. I have aver ,
with regret the couiBe too often pursued by Christian apolopsis in
regard lo their opponents ; the odious traTeslies of their piiiiel-
])lea, unsupported by a single quotation from their writings, ttl
the whol^ale slanders of their characters, qi ■ - ■ ■ —
authenUcatcd ikct, which, in the beat of con j, ,
have not scrupled to circulate. I bave witnessed llus couw, I
■ay, with regret ; both because I desire lo see Christianity hsir :
fiur chance, which no system, so injudiciously and unworlUl
defended, can ever have ; and also, because I would not wilfiw^
Bee sceptics tempted to intolerance, or induced to imagine IM
scandal and piety are synonymous lermi ; or, as ihey mi^t b*.
urged to a retaliation, the materials for which exist in rach tafO-
abundance on every side. For myself, I troat I shall ever be ""
mind, that the best cause in the world would be ruined bj
mismanageiuent, and that lahail not be led to confound thepiiiictr'
plea of any ByBtem with the practice of ita defenders.
It is not my business to be the eulogist or the apolo^st of tx,
set or sect of men. Sceptics, doDbtless, have had their fanllatai
filings like the rest of mankind; and there hate been, in il
agBB, men equally devoid of prejudice and of principle; snclii
perhaps, aa RocbcEler and Me associates. But wliat t protM*
against — do. what justice and charity protest against—is, Ihatuy
man should sit down to viUfy charsclers, some of which he nu|U
be proud to resemble, without once taking lie trouble to — *^ '
• 8n " Prionpia Maihtmatiw," p. iSb. Zond, tdil,. ITU.
_ rmi BIBLE. 213
riantUte, even bj a show of evidence, hie Tilificntione. When I
ilodp to imitate such an eianjple, retailing ail the sickening
vtonefl ttiAt have tratispircd repardinz priesla and pious profesaora,
not only in ancient but in modem days (the bisLop of Claghei'B,
for instance}, and not only in other countries but in this very dtf
of oura — viiea I dishonour myHolf by giving cunency to paltry
Knndal lilce this, I sliall hope lo be reminded, aa I now remind my
opponent, that weapons so unmanly, and so tmohrutian,* ue
equally impolent against an opponent and fatal to oneself.
To aimilnr conduct, as mucli perhaps aa to the efl'orls of anti-
ciirialiuia. is it owing, that tmbelief now so extensively pervades
both Great Britain and this repuhfic. To the insolence uf the
French clergy as much as to Cie eloquence of Voltaire or the
logic of D'Holbach, may be ascribed the almost amiihilation of
l«Ugion in France ; so that, at this moment, there is hardly to ba
(bund in that country (as ereiy tiaieller knows,) one believer for
twenty gceplies — in thai generous country, which BO lately effected
B revolution, bloodless and blameless beyond any other the world
ever saw. In Germany, where, if Dwigbt speak truth, not three
believers in an eternal hell are to be found,+ the cause pro-
(rvsses more quietly, but not less surely, J All over the world,
•.rstn.(i)iip.viil.,ver.7.
1 Tou ihsU have onhoilDi inlhurity In T/roel of Ihli ; " Tlie dootriH of Die
•Mnity of nitun jianiihnient i< almoii aniver»ay nJKt«l I have letn
■u wamiiif on the aubjecU"— /hdrU'i Tratili in Qimami! G. C, and
B. CamU^fW. P- HI-
tJnivwUlsni, yoo rrmlpd 119 (In jour fifth letter), is even more pemlciDm
fhBiHtptioifni. "unmkinsT the Bible the FDcoiineer dT erimea That hurry
mwifl, then, ue uone thta icepticr. Ytt the; ue a vuy ntier, Btemdy, quiet
DttioD, DBrertbeleBL
1 Spoking of ths IheDlwlciiI debatn whkb. ginei tha timB nf Eiehhcm,
made Gflnnuij the arena niBibtiCBlcrlUciiia, the HDof oar noted tbeologlu
honealty ecmfeiiiM ! "During Ibe lh«ln^cal eontnt, lite ^enuinaiHi and
^qthBimfilty of theOLdTeHlunentme flnt altaclicd, and untwoIlE aftVT out.,
woric waa rained, mlil ati bflitf in <l ai a Tntiatian tau olswr liltraOf
tttptoded Jrom Gtrntam^ TLe epistlci of the New Tailanaent were atUsr-M
Ur aitoibet etajiadig tabetieped, □□[![, bv an abnost eqoallf lai^ praportisA
of th* Ibulopana, thi; were also licued aa uuwartbj of regud, except »
tit aa ttaer nnilain a beautirul i^Bleni of morality, andeo for at the; are hli>
toricaJiy interaitin; (mm Ihtir iaBtrumnitHlltf in Bprcadia^ Chrietlanit;, At
a autMHiBflnt period th# ^OBpeiBwere attacked id a Binuiar manaer. Tha
duwaetflr of Cbriat waa sood gmtraUy believed by ihe clern (0 have no
mora dalma to ouf reapect than thas« of Plato and AriitoUe, unleBB from Qu
greater purity of hi* example Bad of hlB code of moralB, and from his elhibi'
to be mnab aaperior ta Ukoae of die Greek pMlaaoplierB," — dud^ikl'i Germanjft
And again: "The influence of thli almnat anivpnut rcepUHnn tiaj Ml
rurpaaa^ ffjf iSal of iht French philoiopAert daring the miiklle and
clergy are acepUca, Ihey will of course adopl Blmilar opiniQna. Thl.
tlie ruoit powerM caoae ^ the opcr/hrov uf the Chriitian religion m
Ihe people of Germany.'* — Ibid,, p. 110.
314 AUTHSKTICITY OF THE BIBLI.
I
the Keds whicli traduced philosophers hare 9owi>ii, are rapidlj
Iqainging up. All over the world, the church ia in dan^. In
BTEiy dviliied country, men begin to &ak whether the belief in
the inTallibility of any book he not mtschievnua and immonL la
either henusphere the reign of reaaon and light and libeny is
spproaching — the era when all actions ihoil he judged by iheii
pennunetit u^t<r, and all men esteemed according lo their moiil
la cloamg a discussiou which I attempted in the hope that it
might Bend forth a tributary rill to swell the great and guahing
ttream of human improvement, I desire disdncUv lo stale, thai
with the Bible, as a curious and ancient legend, I find nu fault
As aueh t regard it with interest and curioaity, not unraiied wilt
B feeling of gratidatbn, that the world a outgrowing its leading
atiingii. But what I do hud fault with, what I hold to be mis-
cMevoua in the extreme, and what haa induced me to nndenale
the task of pruhing its evidences, is the popular belief that the
Bible is God's book ; that evioy sentiment it conlaiiu is perfect
and therefore caimot he improved ; that every word it xocordi u
infalUhle, and therefore must nut be qnestioned. To a beUef a>
cramping as this, and not to the book, in its proper placi and
without its nndue authority, I make objection. Any creed, any
code, any system, no matter how useful and how coinpanliTeiy
enlightened at the period of its promulgation, ones lianpfd villi
the Moi of ia/all^ily, hecomea, in the pcogrees of buman in*
provement, a clog, a diag chain, a thns-fnr-shalt-thou-go-and-no-
farther ar^menL That whic}. once aided and encouraged mu*
kind to reach a certain point, retards or arrests their adTancc,
when that point is gained. So has Ituften been with great namM:
so will it ever he with holy books.*
In disproof of the divine pretensions of the Bible, I havg called
our readers' attention :
Firit. To the exUeme uncertainty of all historr, more esp«-
daily of all ancient history.
SwosKtfy. To the degree and the character of evidence neces-
sary to prove a miracle. t
what beflaniM nt vaiir eiuldDe nptuliitloiu, Rgardiar Ibe fotftl't n>
of your isanllan. that France lu 1T89 la the anig euaiple of a BUiaa vl^
• In Qw "Ufc of Mihoidct" pnbUihKl bT the London "SueinTfbr IM
Dimulan or Uiefiil Knowlcdes," ihn nKtn, npnUng nf the Korui ud in
prteapU, ufi : ■' Thf lieatfil u( ttamw laws betDr natuoed to mldiir, il, baw-
tjtr, matr Hum cDuiil><(tiiil>niicd bj IbBevil ol iboir brinf imncaUB. WbK
the ignorant liubutan iniUtulnl, lutxaediiii gemmjom hart bw* uHlfirl
■nuuJi lbs fulbrnl Itofli-m to abido by il. TbE alnu^qr wh Ui taOtt. ut
halioU'iilni iuid.iniir«ver. uwiKitDiMUiDiiHatiBollMr. H«w.M>k
ahaU we uucad Uiv dlTine ordinatiafl, ur Imjkj that ha UsMtf and l^tm
AGTHEKTICITY OF THE BIBLE.
215
Thtnlty, To (he Cu'i, tjuii tcuiT mitaclEs vhich were oac«
scbnovledgcd but which are now admiUed lo bt impcHlures, bare
a much gseiier vei^I of hisUirical evidence Ikuu hare Uie
■criptniBl miracles.
fourtS/B. To Ihe innlilitY or miracles, even ir proved, and lo lie
impossibiLirr of judging sopemstunl phenomena by human senae.
Fi/Mg. To Uii; aanpiuiair and barbarous character, and im-
mijtal lendencv, of the narraiions given and Ihe precedents re-
corded in the Old TesUmeot.
SixMi/. Tu the lack of any thing like lucid bisloiicat evidence,
to enlighten us (ouchlng the authoiiihip or the oiigiual dale, either
of the Old Testament bogka, or of the gospels.
S^cenUty. To the more than doubUiil honesty of the Christian
fsthera, through whoee hand^ the New TeBlament passed ; and to
the mass of forgeries from whitli a cotincil of these fathers
•epaiBled the present gospels and epistles.
Ei^Uhlj/, To the eqaivocal and futile chamder of the evidence
ftom prophecy.
Ninthlf. To the anti-republicanism of the Bible; to the true
character of the Fronch RevolutioD ; and lo the acepticism of dts-
Ijnguished democrats.
And Tealhfy. To the dislinclion between morality and religion.
Let others judge how the task has been performed ; my con-
science acquits me of ojiy save &iendly and upright intentions.
BflSGitT Dole Owgh,
iiDd* fht bdirtinfr 1
Fc drtl bellFvi, tliat lb*
[Some remarks of Mr. Bacholer, relative to «nch parls of tht
foregoing letter as he judged to require commoil, may be found
in Ihe Appendix, Note D.]
t
APPENDIX.
NOTE A.
[The folIovinR letter is put of a. coneapondence addiMsed if
me in May, 1831, to the editor of the Boston >' Trumpet," ind
pnblished in his paper, and in the "Free Enquirer." Itwuiu
lepl} to (he Rev. Linus S. Everett, of Chaileitoivn, ^Ao, in i
seriea of lettera addressed to, uid pttblilhed by Hi. WMttemoie,
gnevouBly miailatfid and impuened our moral and leligiouaBriiid-
pies.] B. D. 0.
TO THOMAS WHITTEMORE.
I
Tour correapocdeDt't gravest accusstion against us, is, that «e
hive spoken of narriage as a miediievoUB inalitulion, and rf
ohastity bb a folly.
The readers of the Free Enquirer will beat roe witncsa, that in
the reply I am about to make, I put foilh the very mme senii*
mcnls — nay, in a great measure, the very same words, which I
have employed on previous occasions when this subject ma ia-
cussed in our columnB.
I do not ihiilt it virtuous or ratjonal in a man end womiD
solemnly to swear that (hey will tove and honour ench olliet
until death part them. First, because if afTection or esteem ~
either side should gAerwardj cease (as, alas! we often bm
cease), the person who look the marriage-ualh lias peljured hiffl'
self; secondly, because I have observed (hat such an oath, baaf
Eubstituted for the noble and elevating principle of moral oblige-'
tion, has a tendency (c weaken that principle.
Yon will piobably ask me whether I should equally object to ft,
K^mn promise to live tugethei during life whatever happens. l'
do not think this eqvalli/ objectionable ; liecBuBe it is an ezplid"'
promise possible to be kept ; whereas the oath to lore until dett
may became I'mpoasible of fitllilment. Sut still I da nut approl
even this possible promise ; and 1 will give you the reuont why
That a man and woman should occupy the same house, and
daily eruoy each other's society, so long as such an aaaodRtios
gives birth to virtaous feelings, to kindness, to mutual fitrbeuuee.
AFPBKDIX. 217
to eomtegy, to dismteieeted aBeciion, I consider li^t and pTopec.
Tbat they should contmue to inhabit the same liuuse and to meet
doily, in case Buck inlfrcarusf^ sliuuld ^\c birth to vicioiia ft^tlin^
t} dulilic, lo ill lempei, It) scolding, lo a catclesant?88 uf cacli
other's comfort and a waul of respect for each other's fefUngs, —
this 1 coneider, ahen l)u tim indaiduali alont are tancemtd,
neither right nor proper : neither coaduciTe to good order nor lo
virtue. I da not tMnk it vellj thereforB, lo promise, at all
huards, lo live together for life.
Such a view may be oflenslve to orthodoiy, but anrely, surely
it it ap[KoTed by common sense. Ask youisolf, sir, who is—
iriio can be the gainer — ihe man, llie voman, or society at large
•—by two persons liring in diecoid rather than parting in peace,
uAbnun and Lot did when their herdameu could not antes.
We have temptations enough already to ill humour in the world,
without expressly creating them for ourselves ; anti of all tempta-
tions lo that worst ot potty vices, domestic bickering, can we sup-
pose one more strong ur mora continually active 'h"" a forced
■BBodatiou in whioh the heart has no sliare ? Do not the interest!
of virtue and good order, then, imperiously demand (as tike im-
mortal author of " Paradise Lost" argued, in his celebrated
voi^ "On Divorce,") that the law should abslalu from pe(-
petiiating any association, after it has become a daily source ot
sentient beings arc, in my view.
aa much happiness as it is in their power (o bestow. Tlie parent
Toluntarity assumes this greatest of responsibilities ; and he vbo,
having so asetuned it, tritles with his child's best interests fur his
own selfish gratification, is, in my eyes, utterly devoid of moral
principle ; or, at (he least, utterly blind lo the most sacred duty
which a human being can be called to porTonn. If, therefore,
the wall-being and future urospority of the children ate to bo
sacrificed by a separation of the parenta, then I would positively
olycct ia the separation, honevor grievous the evil eliecls of a
continued connection might l>e to the dissentient couple.
Whether the welfare of children is ever promoted by the con-
tlniiation of an ill-assorted union, is anolh^ question ; as also in
what way they ought to be provided for, where a soparatiOB
aclDally takes place.
But to regcjd, ibr the moment, the case of the adults alone.
Yon will remark, that it is no question for us to determine
idwthei it is better or more proper that affection, once conci'ived,
should last through. We. We might aa well sit down to decree
whether the sun should shine or be hid under a cloud, or whether
■he windshould blowa atomi or a gentle breeze. We may re-
joice when it does ao last, and grieve when it docs not ; but as to
legislating about the Enatter, it is the idloat of absurdities.
IPPKKurx.
We may invest Ihem wilh th« legal appeatRnceof the clotestfrfendt
whae they are the hilteraat anemieH. It soeraB to mc that dud-
kind hace SL'ldom cotiaidered whut rto ths actual adTujIageavf
■uch a pioceeding to the indiriduals and to aociely. I confin
thai I do not see what ia gained in sa nnlbrtimale a gitiulicli, Vf
keeping up the appearance when the reality is goae.
I da see the necesaity. in such a case, if the man i
separate, of dividing what property they may poaaeas oqnallj t*-
tweeo them ; and (while the present monopDly of profitable oect-
palionsby menUsls) I also see the eipedienoy, in case Ihepropet^
so divided be not sumcieat tur the woman's comforlsble en^nn
of causing the man to continue to contribute a fair proponiori cC
hiaeaniings towards it. I also see the impropriety, at I said bdbn
that the children, if any there he, ahuutd suffer. But I caonolM
who is the gainer by obliging two persona to continue in eaa
other's society, when heort-bmninga, bickerings, and other
result*, are to be tha conseEjuence.
There are cases where affection ceases on one aide and r
on the other. No one can deny that this ia an eril, oRan i _
oua one ; but I caimat perceive how the law can remedy it, <M
soften itd bitterness, any more than it can legislate away Ute pii4
caused by unretumed friendship bei^eeD persons of th£ MIMMl
Yon will ask me, perhaps, whether I do not believe that, bW C*
the law, there would bo a continual and aeljish change indv'~'
vrithont regard to the feelinga or wcltare of others. What
might be in the world, viciously trained and ctrcumstuiced u il
many human beings now are, 1 know not, though I doubt whedltf
things amid be much worse than they are now ; besides thatD
human power can legislate fur the heart. But If men and wmM
vrerelrained, (as tliey so easily might!) to be even decenllyt*
gardful of each other's feelings, may wo not assert poritively, "^
no such result could possibly happen ! Let me ask each a
your readers, and let each answer to his or her own heart : "
£>u indeed boixnd to those you profess to Jove atid honour b^
w alonet" Alas ! for yonr chance of happiness, if the an
Your correspondent speaks of ciaBtily. If he mes
the question whether I think il an evil for pereoos of adult ag«
remain throngh life in a state of celibacy, I atisner, Yes. If 1
allude to intereonrse with those unfortunate victims of the hnn
yet tolerated vices of man. whom want or false edncalioii hui
duced almost below the pity of their fellow-creatures, t oj
consider such an aaaociation one of the worst— perhap* &t m
worst, into which ignorance or passion can betray a young WMl/
If he simply ask me, whether I Qiiuk a niatrimoiiml cuunesk
^P AFTSIflllX. SI 6
^ras fbnned, diould lut Ull de&lh, I Iutb already uiEwered tha
question.
If (iisFcanMm did) he intfrpTGla chBstity to mean the regulaled
and ttrktly iemperafe aatisfaciion, vnihout iiyury to others, ofthoie
drtirea mAiiA art natvral lo oliAfallAy, adull hvman beings, I con-
ndET it OOP of iLa Brat ofvirtueHi and one moat rarely practised,
ttther by yuun^ men or by married persong, even v\iea the latter
most scrupulously conform V> the letter of the taw.
It iras to proniote suth chastity, and to render men and women
free B^entH in tlic moat important act of their lives — it waa to
cmuourago them to pause ere they incurred the most aaered of
responsibilities — to reSect, before Ihey called young creatures into
bemg, whether they were able, and whether they were prepared,
Uj render the existence they imparled a happy one-^it woa for Iheae
objects (which no one mucly will pronounce other than commend-
able] that I wrote and published " Moral Physiology." How far
the work cortrsponda lo the intention, it is for the public to jndge.
Ab to any sudden abolition of the marriage-law, in the present
depraved slate of society, it is what I hare never recommended,
and am not prepared to defend. When it Uabolished. itou^t,
in my opinion, to be replaced by a most carefully drawn up and
wisely dilated law of pareiUoge. That great and immediate be-
nefit would result from at once enabling married women to hold
property, I am convinced; and I think auch a change in the old,
Gowic, anliqualod statutca of Baron and Feme, will aoon be mads
in this MlUilry.
It is very poaaibla that you may ilill demur to my arguments
and dissent irum my conclusions. You may think that I am
willing to trust loo many duties to moral keeping. You may
believe, that unless men and women were cumpclled lo the appear-
tace of conatancy, the world would he full of heartless levity and
nnaaemly change. 1 do not think ao. I am willing to trust to
human nature — (once rationally trained in public schools) — I say
not for the performance of at many duties as the law can
now enforce, but for infinitely more; of duties so delicate,
that no statute can reach Ihem ; of morality so elevated, that no
act of legislation can give it birth.
In this, of course, I may be mistaken ; but confess that if I am,
it is an error on the side of virtue. Confess, that ifmyantidpa-
tions shoald never be fulfilled, they deserved, at least, to be so.
fi. D. O.
Husbands and wives «an love one another ; they ought (o lore
one another ; but if they Bui of this duty, what eicuse is this for
their soparatiog ! Should they become adulterers, because thsy
re haters of one anolher ? But we are to expect just such logio^
" ■ at BUth morality, firora sceptics in general.
r
APFEKDtX.
NOTE B.
IFnmAe Free Enquirer of ifayTS, 1831.]
MABHIAGE AND PLACEMENT;
In the progieisiTe maicliof improTemenl, oiiglity circumftana
Bud great experimonla DccasionaUj come upon ia, h> unlock, i
it were, tke imreaolsed accrela of tho world, and lo cut iboit d
idlo EpeculntioQS of theorists, by the brief utd aimplo dRinolkBtn
tiona of reality.
Such a circumfflance was the lale French Berolution ; and kr
has it changed Ihe tone of feeling, and the language of the prei
in Europe I Aristccrata had prophesied, that the people, uii(
emiuicipated from s salutary thraldom, would be mousleni ill
emancipation came, and Ihty proved themselves heroes. All ll
flimay arguments and nice eubtletiesof righl-divinc advocates hi
been put forth in formidable array ; the abusers of revabitia
&om that talented apostate, Burke, down ic those who an
the imbecile retainers of the oi-eourt at Holyrood, had gp
and written and prophesied of bloodshed, of rapine, of licenlwii
noBi: the 2Gth of July came— the day when law and gonniiBe
were abrogated, and public honour and tranquilU^ were trusted
the handa of a traduced and a justly inccnHcd people — and ho
nobly, how uiiauswerably did that people, in three abort day^t
-flue the calumnies of (heir enemies.
Tlius was one accusation against poor hntnon nature replied t
the accusation which bid us believe, that hut for the irammeli
law the world would be one vast slanghter-house. I propoie
adduce lo our readers another great experimeut, diSenog m di
xacter indeed from the Paris war of July, yet conveying, lA«|k
immortal struggle, a grave lesson ; and lefutiag, like it, one ^d
vulgar accusations against our Bpcoies ; the itccosatioa, BsaJ
which would bid us believe that, but for the restraints at iitdim
luble marriage, the world would be a universal brothoL
I refer to the present slateof society in the island of IlaytL
those there be who shall sneer at what I am about lo wiiiie, i
chiefly regarding a race separated from ours by the paluy citeni
Btance of corapleiion, let them sneer ; I write not for sucIl.
Ever since the revolution which established (he indniendsni
of the Haytian repuhUc, a custom has prevailed in the triu
which is not found elsewhere ; and which has not, (O bl ai Ilw
remarked, attracted that attention from the philiwophei and II
moralist, which I conceive it most emphatically to deisCTt.
mean the custom wliich the inbahil^jiis designate by the wa
placttntat.
APPEMIllX.
Prostitution, tuo, eiiats there as in other counlries. But this
inBtilutioti of placement ie found nowhere, thai I know oi, but
among the Haytiana.
ThoBe who choose to mHrry, are united, as in other coun-
tries, by a priest ot magiBtrate. Those who do not ehonse to
mDlry, and who cqaaily shrink from the mercenary embrace
of prwtitution, are (in the phraseology of the island) plaeh ;
thM U, literally translated, placed.
The difference between placement and marriage ia, that the
fhrmer ieentered into withoutanyprescribcd form, the latterwith
the usual ceremonies : the former is dipsaluble at a day's warn-
ing, the latter is indifBolubleexeept by the vexatious and degrad-
ing formalitiea of divorce ; the former is atacil, social compact,
the latter alegal compulBory one; in the former the woman giiiea
Dp her name and her property ; in llie latter, she retains both.
Uarriage and plucement are, in Hayti, equally respectable ;
or, if there be a difference, it is ii ' ' ' '-''
n placements take plac
dent, ditl the Bame [+ and^ by far tlie largest portion of the re-
spectable inhabitants have imitated their presidents ; and aie
placed, not married. The children of the. placed have, in every
particular, the same legal rights and the some standing as those
bom in wedlock.
I imagine I hear from the clerical supporters of orthodoxy
rate general burst of indignation at this sample of national pro-
fligacy ; at this contemning of Iho laws of God and man ; at
this escape from the church's ceremonies and the ecclesiaslical
blessing. I imagine I hear the question sneoringly put, how
long these samerespecU^U connexions commonly last, andhi>w
many dozen times they are changed In the course of a year.
Gently, my reverend friends I It is natural you should find
it vm>ng, that men and women dispense with your services and
curtail your fees, in this matter. But it ia neither just nor
proper, that because no prayers are said, and no fees paid, you
■houlddenouDcetheoustomas a profligate one. Learn (as I did
InurlptiDDftiunilDnh
t tomb—" Hwe
JtUB.nbiolule power.
nd during that
bl^prrB£ir»^'d»
o'y'weUkl.E^
Kith nhicb bi- bu fD]
. long Krie»
Ih. pr..ideQt
preiriDf opgn him the
tnifaop earn his inten
eddUng officio
tonsequoncB. w"-'^^
Vuiti Ihs greatest res
peetu.il.ff.etl
I
.1 llle Otber da; fivmui inlalligent Fcenuh gentleuuui vko had la-
IWiineil some tuDe on Ilie island j —lisorn, lHul u^r/Kiu^A libn on In
tiraii at matiy placed at aiarrieii. ytl then are actuallj/ftatr Mpo-
ralions among l/it former lAan divorces among Che iactar. Uoai-
Elancy, then, ia lobe the criterion of morality, these saoie piutlmie
uniona— that is, unionfl uiiprayed-for by the priest aud impiud-iir
to him— ma Ian tiniea as moral as the religiun-sanctiuntdiliililu-
tianornurriiige.
But this is uot all. It ia a fact notorious in Hayli, Out libq.-
tiniam is far mare comiauii among the married tliuu unung Hu
placed. The explanatory cause is easily found. A pUcemnut
Eecurea (u the caiiaentiiig couple no tit^f right ever one aaotlkGi'
They remain together, us it were, on good behaiiour. llal onlir
positive tyntnuy or downright vu'aguism, but petulaut peeviahiUM
iir aelfiab ill humour, are Eullldent cauties of scpaiatioii. Ki such,
they are avoided with sedulous care. I'he natural come^ueoce it,
that the uniuna are usually happy, and that each being camfiutabh
si home, is not od the search for excitement abroad. In indiMo-
luble marriage, on the contrary, if the parties should happen to
disagree, flieir first jarring are undiecked by cunaideraiions of
conaequencea. A husband may he oa tyrannical as to him h —
good ; he remains a lord and master still ; a Arile may be »s
liah as she pleOBBS ; she does not thereby forfeit the ri^tl . .
.privileges of a wife. Thus, ill humour is encouraged by beilifk-
galized, and l)ie ualunU results ensue, alienatiuii uf itteliewt, in.
Eundcring of ihr affections. The wife seeks rellei'ln faaUonilitl
dissipation; (lie husband, perhaps, in tbebrutuUiiea of alnvtlu^'
But, aaida from all explanatory theories, the F.tcr is as I ham
■lated it, viz. : that (taking the poportiun of earh into accoonlj
Ihert are l«i legal leparatiant of the ntarried, for mte poiiaOaif
lepanaitM of the plamd. If any one donbtsit, let Mia iagajte tor
himself; and he nill doubt no longer.
What say you lo that fant, m^ reverend fiieads ! How c(
it with yomr Eii'ourite theory, that man is a profligate ' aniiMV a
desperately wicked creature f that, but for your prayers luldtf —
iiigB, the earth would be a scene of licenlionsuess and exeei* i
human beings remain together, only because yon have helped U
Lie them P that there it no medium betwe«ii priiiHliy niairiiga Ud
unseemly piustitutionr
Does tba fact open your eyes
winch wa heterodox spirits v(
sial in explaining to you how
willing than you to entrust llie most aacred dutioa W monl nfiM
than legal keeping P
You cannot imagine that a man and a w<
aelressuiledtoeacholher.ahciild^ipree, wilho .
■ ' ecoma companions ; tha' he should remove to her plaQls4a^
be to his, as Ihey found it most convenii^it ; that tbe <«nV4i)^
should become known to their friends without ibe if^^tf
as, aud be respected, BvenlhoughBolostButaliotislj " *
AFPENDtX. 223
in k newspaper. Yet bU IhiB happens in H»jlj, withoal my
breach of propriety, vilhout anyincreaue of rice ; but, on the mo-
trary. much to the benefit of murality, nad the diacoursgeiuent of
proslilution. It hiippenB smong tha whita aa wtll as IhecoltmrBd
pupulatiun ; ud the presideatoftheccmaiiy gives it hU wmcijun,
m biaown peiBon.
Do you still aak ma — accustoMed as you me 10 consider virtue
(lie offspriaKofresltiotions — do youaliflaskmc, -what the cLedis
■re that produce iniJ pre»arTe such a slate of things 1 I reply, gdod
frelmg and public opinion. Continual change is held to be dis>
Teputable , wh«« sincsce and well-founded afleetion cxisis. i( is
not dosirod ; and aa there is no pecuniary iuducFmenl in furmin;
a pl.icemenl, these lolunlary uuiuus are seldom ill-naioiieji.
wben oUr natnre is blackened and abased, and when we are
told Chat we are altogether vils and uneleiui until washed in the
consecrated wntera of theology, or piirifled by the searching infia-
eiice of the Uw, lei ua appeal, in its i^fcnce, to facts like these.
H. D. O.
There is no erideocs adduced, that Hayti is in the happy coiT-
dition here described. But suppose this to be the case, *hBl jus*
tiflcalion iathis for the general state of tbrnieation there prf'^ilingf
Thisp/ncnnmi, this Hvhig together without inartiage, is FORNI-
CATION, in tHe proper sense of the term And (xiy oppniiunt,
iu Bdrocatlng ii, shows ouly the looseness of hia onn moral
principles. 0. B.
NOTE C.
\Tiit original letter, of which the following are eitraola, wis
writien by one of WiUiain Pitt's underlings from England, under
dale. Jnne 29, 1793 ; that ia, about a month afier the commcnce-
Bicut "f the reign of terror in France. It il addressed " To tht
Prrtidrnt of tha Itevohaunvay CommiOtt, at St. Omer." one of
the leadrrs in the bLoody tragedy that followed, the atrociliea of
uliich are charged, nol lo foreian treachery, not to the liberltciis
nincliinalions of European oourta, but by rojahata lo French de-
niucraey, and by the orthodox to French scepticism I
These extracts apneared originally in the Free Enuuirer ot
April 24. 1H30.] H. D. O.
" Your diligence deserves our thanks ; your two eipreaaes ar-
rived this muruiug at eight o'clodc, the dupUeale at one o'clock.
The plansyou hut sent are more' corteot than the fon
luflicientl* distinct. Desire II'-^ to give you another; _
be ■gooti engineer, buihe ia uitaccurale: there is a R«at
csbetwi— '-^- -'■'---- '^— "-' '■ - ■ '
Wcbbe tu pay the othw of Lisle £100 8ur]iii
]WU.UW W^k R i dun't mind the tuou.
lose mfhl of jonr eomnmiidanl ; he is sterliug. If lie ia dnbioM
of delecUon, let him lesigE ; and do you pay him doubU ol
irhnt be receites irom the Wsi OHice- Slnke him a preBmlol
£500. I do nol doobt bia leal Irum Iho proof he hua ahovn.
My lord desiiea & direct fltatemeut jfom him of lbs po«da,
bills, &c."
" Let Greenwood give his dinners now and then with Iht
•eleot party. Ooubuurg's plan ia sure, nnlese the fonune of <nt
poBB with the Dugs. If so, the plan of the forage
Jut reBource, and most late place in every town on uo auD*
day. At all eienta be prepaied with all the aelecl, for the 10th
01 16tb of August.
" The phosphorescent matches will be sufficient, and ilmndred
nay be given lo each tmsty, without danger, as Ihey lie in Ih*
compau of one inoli and three quarters ciruumferenca for «uh
hundred, by four inches and a half long. '"
■■ ■ ■■ hbefti
" We must bring Ibe assignats more and more inlA diacrcdlL
BcfiiBa those of the republic. Keep up Ibe prices. Let (lie inn-
chants buy up every article of necessaries. If you can peiauadt
the C to purchase up the suet and all candles at any priw,
make the people pay, even to five livrea a pound.
' My lord la thankiiil for the very masterly mamier of Bf .
Tbe dube caused his son to be enregistered with youia, the (UM
day. Their pay as comets goes on.
" Let Cheater now and tbea go to Ardea and to Donldrk.
Pray don't mind money. We hope the assassination buaoiat
will be carried on with prudence. The parsons in disguise mi
<i>omen are the proper persona. Send 50,000 livrea U> Rosen md
"Milner's plan Li approved by Pitt, but hia late lever viD
keep him in Engiasd some time longer. Strclon's son, tell tarn,
will be recalled from Vienna, and shall have the mioiatei's plM*
St Madrid al^r the war."
"Let no money be spared. My lord desires you will tut
ihink of sending or fceeping any accounts. He even desra
evejy minute may be destroyed, as they might be dangerotia. if
found, to all our friends in France; and your probity was to vfU
established in the part you acted for ns in Switzerland last year,
as well as what you'va dona for the cause since at St. Oniet, ai Id
be a aufflcienl surety in aU nego ciating money biiaineM. "
" Teli Ness be may be sure of ■ borough in the &nt tuui^
or next parliametiL Adien.
Yonr affectionate comiii;
fThe tignatw w tn tyfinr.}
iPPBNDlX. ii5
'* P. B. Send immedititelj to Lyons and OienobU with
150,000 livreB. We greatly regret the death of h~— ; hia
widow's penaion of £600 a jesr shall be paid to her and son
diuinelife. Send them £200 by first occasion. Say to Cobb's
wife, hei hushand was promoted 1st May, by order of Admiial
M'Bride. Let Morel be allowed £100 more a month. 'We
hope to oceupy the rooms he has fitted up as winter quarters.
'VVlien you go to Dunkirk, fix with his cousin or him tor a
conveyance for thdlguineas. We have resdy forty thou-
d for the committee in your direction."
^Ufo
^^U the first place, it remains to be proved, that the foregoin g
ooouroent is genuine ; in the next place, if it is so, it proves
foreign intrigue onlyin the cases which it specifies ; and lastly,
into view as eanctioned by the National Assembly, the Legis-
tatiTe Assembly, and the National Conrention. Foreign courts
aaj haye had their emiasaiies in France, but this is no excuse
for t^e infernal deeds of tlie infidel French Jacobins. 0. B.
TBtNiTAHJANS admit that Chri«l was man as well as Godj and
that, at a man, he had a begi[ming, both in body and mind.
But no one thinks of charging them with deism for this.
That the expectation of a messiah loos general at the time
Christ came, is so notorious a fact, that it is not worth the
while to enter into debate on the subject with any individual
who denies it. It is but to read the writings of those timet,
to see this— thoie of Virgil, for instance.
That prophecies like those which relate to Christ'should be
the cause of their own uccannplishment, when many of them
were accomplbhed by his enemies, who were slriving to crush
his pretensions to the metaiahahip, is too unreasonable an idoa
to need refutation.
That the Jews and Christians interpret passages differently
which relate to the ntessiah, is not at all strange, when it u
considered that the Jews are determined to reject Jesus aa
being the one. But here are the predictions themselves, which
we can examine as well as they, instead of depending on theii
interpretation.
The sentence from Weems' Life of Washington, produced by
Mr. Owen is shown by its atylc to have been only designed as a
sally of fancy. A wonderliil reason this, for rejecting as &U;&
the grave, historical part of theaccount, MtQieSeI»lti«>^ii(&■
I
\
396 APPBNnix.
mony loiiching tbe ■ctpliciam of Washington, A« ^
Bixh: he did not pteteDd tu be the aulliur uf it ; nor did Uuf
pretend tliat Woiuiingtun lold htm he did nut faeliere in Chii
tianiiy. And the BtaLement pf JeSeison, thuC Washington in I
£ubU« diieuraents agakc favourably of Chriatianily hul once,
ate amply refuted, by extncU from the doinunenta ^marin
Thnt Ker. Mt. J&ck»oii, more than thirty yertis ailer the death
Washington, hai not chanced to find any of the few surviTing so
Imtd individuAls vho uimmuned with him, (if indeed any are d
hvin^,) is about aa strong eridanee uf his scepticism, as thai he!
nol deliver a, long Christian Tilediclory in his dying hout, triic
he could hardly articulate a syllable on account of lus quincy,
have proved positively Qiat he was a prefesaor of religjon ; Oil
he vas a communicant j that he was in the habit of secret piayet
&c., &e. : and I have nov only to add, that if Ag cannot '
proved to have been a believer in Christianity, no man can.
I do^ot pGjueive the itrationality of the question proposed by
Elhan Alleti'iidnughter to her father. Ghe very naturally cmi
eluded that if'he would give hia real opinion at such a u'
if that opinion was, that iniidelity would not do to die by, ._
be a reaian why it should not be confided in at all, and iiinili
likewise show that the reasons which her father had tu-ged it '
behalf were unsound even in his own estimation. It waa ib
fore the highest rationality, to pot this question preciseij m
the circumstances that she did.
Jefferson might construe that into scopticiam which perhapi UH
other would not. Aa John Adams was a member of a congrega-
tional church, be was either a belieier in Chruitiaiiily, at a
hypocrite. Should Mr. Oweu therefore succeed in proTine Urn
to have heen a sceptic, be will in so doing li]uwis« prove Elm n>
have been a hypocrite; in which caae, he would be perfecil;
welcome to him. Considering, however, the miala^t to whicb
Jefferion was liable, and the testimony furnished ' "
Mr. Whitney's letter, I real very eaay on this point.
Franklin's case will do very well without farther dofence, wMs
his epitaph remains, and his condemnation of his youlbful sce;l[>
My opponent has made rather slim work, in hii attempt U
■ubsiantiiite hia assertion, that three quarters of the leaders in ODf
revolutionary struggle were sceptics. Ethan Allen was nol K
leader, unless there were a grsatmany leaders; for he was only
a colonel. Bamuel Adams, John Hancock, and Patrick Hemj,
. -. leaders, were decided frLnds tj
disputed. Waaliington «l.I 'tJui
churches. Franklin shows Wj;-
■elf to have been a believer in the Bible. And there war« Mt»
other distinguished lenders, such as Laurens, Gules, Ctroat^
Putnam, Montgomery, Warren, Ac., fie., none of whom has ity
opponent even attempted to prove to have been sceptic*, yfluX
API BSD IX. 227
NbHoiui are comihia^ □!' iDdiviiluuU ; nereithelesB, there ia a
ditrerencc between Uie public and iiiivalp atls of individuals.
Ttieic is B, difleience belween eiciling a bubbub in Ibo slieeM on
private consideiationE, and routing a tiaiion tu aima tit gain iu
iLde^^dence.
To lorelal the jmrlkulari of Ibe deBtniction of certain eiiiei,
and tf> moke a political co/cufolwn of a gateral tiaiufe, orb veiy
difl^'nt coniienis. HaiisHeau might bave calculated a French
Hevolulioii ; but he could not have foresi-eu tba September
tiAseaore. — Nor could he bave foreseen the purticuiart ol tke de-
anuclion of Babylon and JeruBalem.
1 fiiid no occessitj for underatanding llie two-fold prediction of
tin; saviour, leUitiTe to the dealiuction ot Jcruaalem and the end
tif the world, oa a blunder. To use language according lo custom
is no blunder; for custom gires language lis meaning.
My opponent's aiierliim, tbat there isonlypreniinpMti«eTklence
of the early dale of Uie New Teslament, will never balance tbe
jioitifive tvidence to that effect aa given in my ninlb and lenli
letted on tbe nulbenticity of Ibe Bible. But be scema to bave
rurgolten tu show, thai otliEi anmeut history bas butter evidence of
Tlie fact that the writings of the early opponenta of ChriBtiaaity
were burnt, aifccls not the quotations ftom Ibcm, as coulnined in
Ihe wiitiags of olheia. Sliuuld my letters in this cunlrorerey be
d^lToyed, and my opponent's descend t« posterity, hb quoUtioni
from mine would abow what I have said in those quolalioUB, aa
well aa ifiny letleia ahonldbe preserved. Now, in Ihe quotalions
made from the writing of the opponents of Christianity, Ihcy
admit (be miracles of Christ. &c.
If it is not said in the Bible, that parchment was as early as the
days of Moaea, neither is it said to Ibe contrsry. But booit ace
named Lhna eiirly ; and that is aufficienl lo show the futility of
my opponent's objection to the, existence of the Pentateuch at
that lime. Surely riuu were in esislence then, and 01^** have
bcunuaed ill this way, to Bay the IcuaL "But this is not material."
In (he case of waverMl tradition, it must be obriutu, that one
nation does not derive its ideaa from another, because some na-
tiona have no comnmnicationwilh oue another. The only way in
which sucb tiBditioa could obtain, ia that described in the Bible,
viz., that mankind sprung &om oae common source, and ihence
received similar communications, which they carried with thum
as they dispersed Over the globe. Hence, neither the Jews
derived their primeval Bible marvels from the East Indians, nor
Ihoae Indians theirs &oin them.
I ajjain ask for the history of the " many immdations" mon-
tloneif by my opponenL I have given Ibe history of Iha one men-
tioned by myself. I deny not that there have been many
inundations. And this will account for ihe various strata to
in particular pkcea. But the eitravugant calculntions of sceptics
OS lo the length of time necessary fur the fottnuioit. ' ' '
J
stisla, are mere mndom canjectureB; like Ihat of the ctlL<iBe'
omon, whoHupposed that certain yolcanic Btata inual Ii«Te
(jiiireil fourteen IbouHuid yoia for their funnatioii, trbEU it
ifterwoids demouBlrated, that two Ihotisuid years might haW
been eufilcieiit. As to \besroiIual cbange uf climate in lliepoll''
regions of which my opponent gpeaka, he BeemB lo fbr^ Ihe "
daayed carcases of slrpAand foimil in the polar tcEi, andlbeJhd
<7roii<n fosaUed. Tegelablc remains of ihuse rcgionB.
If the death of Christ ia proved by Ihe conct
Talmud, his miracles ate likewise pioTed by the as
it concedes them likewise.
In iiie Jburth century, a diriaion broke out between the «i
and western churches, which bocaine irreconcilable in the cintli
and continues to tliis day. The eastern or Greek church han
ne«r acknowledged tite aullkority of the pope, and hare had ll
keeping of the Bible, as well as the catholics. Siforelhc diruial
Uiere was but one cburch, and that vaa neither catholic ai _
Greek J no such distinctiotiB being then known. And firam Ua
very first, IhcrE have been beielical sects, who ItBTe likewise had
the Bible. Furtheimore, it bas been in the hssds of i
enemies. So that the Apocalyptic Babylon haa serer lutd ll
ciclusive clrnige of it for one moment.
Some six or eight years ago, I read Mosheim in courae. It .
not to be expected that I should recollect every thing he telatcl
I had entirely forgotten Iiis remarks on the Athan
mentioaed by my opponent; and fiom the circuDutance, that th
latter mentioned but one cliurcli historian as natidog it, I infem
that Hosheim did not. I examined the list of emperora ar^^^
writers, as given in Moshcim'a tahleaj and the result of i
examination was as I stated in my tenth letter. But now
appears that Mosheim does notice, and even admit (htjad oft
tongueiets talkeri, although ho inclines to the opinitm, iroc* t
circumstance that lliero were two who could not talk, that the c
traction of the tongue was not equally thorongh in all Iheii casi
and. therefore, that there was no miracle in the conconi. Unli
it can be accounted for in this way, a miracle must be admitu
for the fact is well established; though it did not occur in I
fourth century, as my cpponetit erroneously asserts, but in IheflK
To disprove (he Bupcmatnral eccurreneca addaced in i
tenth, my opponent has produced an nddilional one! For i
part. I cannot see why one extraordinary event is ontruB, liecat
anothfT has happened. His slalemenC that the visiim by h:
named was more remarkable than any of the caseiwhichlp
duced, is incorrect. It was by no mcona to he compared wil
the trance of Tennenl. Besides, it was of a very diffeita
from almost all the cases named by myself. In Iha
lere was no chance for nervous deccptiun. Hts lemaif
that iDine dreams are not realised, shows only that those dreai
are not supcmaloral ; but let sceptics treat ihem as ther ma
mankind at large will believe, that dreams so sliikinglf fiiiniL
'^
^^^ jUtkkdix. 223
fi» -w re thcae nnder ponsideration, were nothing le«9 than re-
. _ to eyade, in the case of the barharoua oub-
toin« of the heathen, and on the Bubjtct of utility. 1 have
shown that nothing but Chtistinnitv puts an end to those cus-
toms ; and that some of them aie even riijht, it utility ia the
test of tight and wrong. He then goes on lo talking of irre-
levanoies, and of heathen imperfoctioiiB, So. instead of showing
thai aaj thing besides Cbristianitj ia a remedy for those im-
perfeotioni, or that those imperfections btc not uaeful.
Were he more eonversant with the book which he is atrivirg
to OTerthiow, he would know that the command to shed the
blood of the murderer was originally a patriarchal, not^ a
UosBical one. (See Genesis, chap, ii., ver. 6.)
"to call things by their right names ; to say that a man is a
thief who steals, is not that kind of judging which the sstIout
ooBileraned. Neither is it such judging, for me to say of my
opponent, that he wilfully misrepresented Wataon, when, with
bis words before his eyes, he charged him with having gircn
an incorrectideanfthe means by which Chrialianity wosapread,
and of the holy lives of its professors. He knew that Watson
spake of the Hrst centuries ; and he knew, too, that what he
Bud was suatained by fact. And though Tacitus, in general
terms, speaks against the Christians, be does not apecify a
■insle crime of wliieh they were guilty. Pliny is more explicit,
and shows their great fault, the fault for which they were even
piinUhed, to have been, /aithfubusi la titeir religion, tvtn tatto
death. They would not invoke the goda; they would not sup-
;lieate the etnperor'i image; and therefore the "impartial
'acitus" and Pliny must needs call them pestilent, obstinate,
«id criminall; and_seeptics mostineeds jam with them in the
unJDSt, unmanly, and cruel^accusation.
Wbeo Mormoniam shall have won the most enlightened DB-
tions of the earth to its standard, and stood the lest of opposi-
tion for eighteen hundred years, it will then he time to com-
pare it with Christianity. And here I wuuld say, that, what-
ever may be the case in France and Germany with regard to
popery, evangelical religion in these countries i» rising.
That Seneca and Pliny must have been witnesses of the dark-
ness of the passion, is an unauthorised nasertion. That they
would designedly forbear to notice it, is what might be ei-
pected, confirming, aa it did, the divine mission oi Christ.
The admission otthe Apocrypha by catholics, is no reason why
it should be forced upon protestsnta. We have reaitunB to r-
latisfactory, for its rejection ; and my opponent ought better
uoderetand the rules of discussion, than to attempt to preaa '
wilhsatboriiy which wedo not admit. Let him talk to catholics
of BsdraaandTobit, andBel and the Dragon, and all thereat;
but not to us, Wliere then is his pioot, that, t\\e ^i\i\e-w»»\ii»»-
mtdtound again f Where too ia his proof, thuttv'i£^'^e&*"'
230 AFPBKDIX.
pomble T aod vben tbe passage wbich Mya, tJhsl Moses in
account cf hia own deulh P
Ha iiuiDiiBtBB thai the CimaUui philosoplurTS, mentiiined
Umtli, hod itcrel diMibu. Uow does he knuw thU, if thaee i
w«re tteretf Besides, Uud ia to iiuiiDua.te that tliey weie hj]
crites ; Cut Ihey profsaxi to behert. The deiflin of BtoiHi,
which he spake, ciiti!ii»tii(i uu doubt ia hia aayiug, thai ha dai
die with DO other thoughts lluui Uioai! of the Chribtian reltgic
that of Kewton, in liis pruring liat Danitl's weeks wei? « pj
diction of the mcsaiBli, uad weie fulhlled in JeHus Cbiist- HUu
and Lucke migtal have. hod pecuiiui' liewa of liie dodrinet uf l|
Bibiej but the " Paradise Lo«t" of Ifae one, and the doiJuuIc
of the other, that the Bihle containii no mixture of eciui. u
amply auiticiGnt for ever 1o shield tlusii rcpiuatiaa liom the
of si:^iEiiim. Hvte 1 would just ask my oiipuntnt in VA
sense every one will admit ibat tliis univeisiii frame bus s inin
Order, ths4 comes by tliance, be it ever so reguiax, has no mil
eoucemed in it.
If is much easier foe sceptics to lare, when ineaaed irilli ll
iounoiaJity of Iheii leaders, ihaii lo meet Ihc t^rge. Bui i
theirraving will never disprove this charge. MyopponeBim
find my authoiinr for my statemcntB on tlua point in Home, u
Taiious other writers. A burnt child dreads the fire ; and (to
fore the recent French revolulionisls did not rui into it, at [1
former onea did. Bu[ no l lin»kK to infldoLity for IMa.
Obi GEN Bachels*.
■.■I shall not lengthen, by a siiigle line, a diiciismoii tbctj
too voluniiuovis, except to turnisU my authority, where faelt tt
disputed:
" In the eighth century there arose a dilFercQce between ll
easlem and western churchaB, which, in tJio course of abont M
centuries and a half, ended in a total sepaialioD." — BrittA Sua
elopirdia, repuiliiAed by Nicfiolson, 3nt tdit., arl. GhBee Cvim.
aiiUiority, except the vogue assertion, unaustaineit W
if evidence, of Christian apologists {" Home and out
') is furnished in support of the cliorges bi«u|^t ■
such men as Hume and Voltaire, no authority is dae from me i
reply. It la to be found in abundance in their biogiapliiea.
E. D. O.
Albany, NirnnJitr 12, IB31.
P,S. I am now enabled to fumiah two further documents rdL
live to (he private opinions of distinguished republicans. Ooq i^
an extract liom a sermon delivered on the 23rd October taK t^"
the Rev. Dr. Wilson, a clergyman of Albany, and reputwl lo bel
man of as much leal and learning as any ia the city; aMnnol
I may incidentally remark, in which Dr. W. ^ys, in speaking i]
(he&amingof the Constitution of the United Slates, that "the pH,
ceedings as published by Thompson, llio secretary, show, that thf
APFXKDIX. 231
que^on-wia grtTelydeTjaled in Cdnp™* wliethef God should be iu
iJtc CiuibtilutiuQ or uol, and aTier solemn debute he was dfliberatelj
Toted Diit of it;" tliat "the men whose Btgiuuents swayed Co
vuwj God out of IhB Conalilution, to declare that there idiould be
mi iGligtooB leal, and that CoagrcaB ehould make no luw to os-
lablish religion, weie atheiats in principle ; that among sit out
preaidenla from Washington downward, not one waa a profcisor
of rolipon, at least not of more than miitarlanism ;■ that among
all the guremoni of Pennsylvania and New-Yuik only two uf
thefomier and one of the Utlcrwereprofeasoreot religion, Ac." In
this sermon, as reported in the DsQy Adrerdser of this dty (of
Ihi; 29th Ortober last) occurs the fulloving pangraph :
" Woaliington waa a man of valour and wisdom. He wai
Mteemed hj the whole world as a great and pjod man, bul he was
not a pTofessor of religion, at least not till aflur he iraa president.
When the Congress sat in Pliiladelphia, President Washington
attended the episcopal thnrch. TAt reetot. Dr. Abercroiabie, ha*
(oU me, that on the days when the sncrament of the Lord's sup pur
was to be adminialered, WashmgUm't iMitom vxa to riu, juit
be/tin l/ie ceremony commeneed, and to wai* mU of church. This
became a anhjett of remark in the congregation, as setting a bad
example. At length the doctor undertook to speak of it, with a.
direct allusion to the prRsidenC Washington waa heard afier-
warda to remark, ^al thit was the Jirtt fiine a ciergiptum luid ttatt
preached to him, and thai he would henceforth neither trmAle tht
dooCornorhit consregalionon luchoccaaxoTia. And eTeruner that,
upon uomoiuiiion dlys, he absented himself altogether li'oca th«
Aa this important parapuph, being only &oro a newspaper -
ripurl of a sermon, eould liardly be considered authontie, I myself
called, accompanied by a gentleman of this city, on Dr. Wilson,
Ijiis aflemoon. After giving my name, and slating the object of
my visit, I read to the doctor, at his request, the above paragraph.
When I had completed, he said ; " I endorse every word of thai."
He further added : " As I conceive that truth is truth, whether il
makes for or against ns, I will nut conceal from j'ou any informa.^
tioa on this subject, even such as I have not yet given to the
public. At the close of our conversation on the subject. Dr.
Abercrombie's emphatic expression was, for I well remember the
very words t ' Sir, Ifaihinglon vtaa a deiiH' Now," continued Dr.
Wilson, "1 have diligently perused every line that Washini
ever gave to the public, and I do not find one eipreaaiun in w
he pledges himself as a professor of Christianity. I think anvman
who will candidly do as I have done, will come to the concluauii)
r
I
that tie wua deist, and aoUJiit; mare. I do not lake Ttpon n
to say puoitiiely that tie naa, bul that is my opinion."
Dr. Abercrumbie, llie af&uciale of Biihap While in the pi
LFB at Chriafa Church in Philodelphu, in now alive, '
mrala the Btalemenl of hin brothei dergyman. So
WiaHiNQTON, of whom you say, if hu cannot be pioTeda
DO human being can.
The second fact 1 hare to adduce regiuda our late respected u
Teneiable presidvut Mokboe. Tbe Uev. Dc. Matthews of Nel
Yorkcanaed it U> be inlimated to Mr. Monroe, when onhi< deatl
bed, (hal. be should be pleaBcd lo atlecd him in hii profeiaioni
capacil;. Moiiroe declined, in ihede remarkable words : "Iti
tmnecesaary. If litre ie a God, ke it a mercjfui ona."
This anecdote is from the mouth of a respectable and *el
known orthodox diiiue of thia city, who openly repeated it in db
c^thc principal bookiitorea here, about a month since. He had i
a few days preiiously &om Dr. Matthewa himself. This genlh
man prelaced it by saying "he had heard a circumstanoe regani
iiig Monroe's death whiii made his blood mn cold ;" and cos.
dudnd hjrenmrktog "that he had siways thought Monroe an eaol
sort of an inlidel." Dr. Matthews ii on the spot, to testily, ]
necessary, to the truth of the circumstance in question.
The admiBSiona of opponents ate, as you once reminded W
" so much pure gold." I therefore the more willingly adduce ■
tuquestionable authority.
R. D. 0.
*•■ In relation to the time when the schism bftw^n theeaslen
and western chiuches oommenccd, I offer the fullowir.g extract
from that bent of authorities on church history, Mosheim.
O.B.
" ConstautiuG the Great, by removing the seat of the cni]ai«l^
Byiatitium, and building the city of Cunstan Cine pie, raised of, il
the bishop of this new metiopolis. a formidable rital to the Homal
pontiff, and a bulwark which menaced a ligorous opposition to Ul
growing authority. For, as the emperor, in order lo fender Co»
Rtantinaple a second Rome, enriehcd it with all the nghla tni
pivileges, honours and omamenls, of the ancient cspJMl of Ihl
world ; so its bishop, meaauring his own dignity and rank by lb
magnificence of the naw city, and its eminence as the augpit
residence of the emperor, assumed an equal degree of dignity with
the bishop uf Rome, and eluiined a superiority over all the reiL
the episuopal order. Nur did the emperors disapprore of thi
high pretensions, since they convidered their own dignity as cc
nccled, in a certain measure, with that of the bishop of lb
imperial city. Accordingly, in a council held at Constantioopll
in the year 3S1, by the authuiily of Thcodusiua the Great, uu
bishop uf that city was, during the absence of Ihe bishop a
Aloxoodria, and sgtimt the conscat «f the Koman prelate, placet^
APFliiiDtx. 233
tj the thiFrcatiDn of that council, in the first rank aflcT the
'bishop of Rome, and canecguctilly aljove those of Alexandria
and Antioch. NectnriuB was the first bishop who eTijoj-ed these
new honours accumulated upon the see of Consiantinopk,
Hin successors, the celebrated John ChrysoElolo, extended still
further the privileges of that see, and submitted to ila jurisdic-
tion all Thrscc, Asia, and Fontus ; nor were the succeeding
bishops of that imperial city destitute of a fervent zeal lo
augment their priTileges, and to extend their dominion.
"This sudden reTolution in the ecclesiastical government,
and this unexpected promotion of the bishop of ByKsnlium to a
higher rank, la the detriment of other prelates of the first emi-
nence in the church, were productive of the most disagreeable
eflecta. For this promotion not only filled the bishops of Alex-
andria with the bitterest aversion lo those of Constantinople,
but also excited those deplorable contentions and disputes be>
tween these latter and the Roman pontiffs, which were carried
OD for many ages, with such various success, and concluded, at
leiigtb,in [he entire separation of the Latin and Greek churohes."
"With regard to the Postoript of Mr. Owen from Albany, I
hare to observe, that I have dispatched three letters to the Ker.
Dr. 'Wilson, requesting him to give the name] of those alheiitt
whose arguments swayed (he Convention that formed the Con-
stitution of the tJnited States to vote the nuce of God out of it;
but no answer have I succeeded in getting from him. This as-
sertion of the doctor must therefore pass for an unsustnined
one. Indeed, in the very next breath, in the sermon under
consideration, he contradicts it by saying, that some of those
men were deists. So much for his testimony on this point.
Besides, the fact that a religious teat is excluded from the Con-
stitution, ia no proof that its ftaraeiH were not even Christiajis.
I have received a, letter from Rev. Dr.Abercromhie; but ashs
wishes not to appear before the public in print, I shall not in-
sett it. I will only say, thai he denies all recollection of having
told Rev. Dr. Wilson thai Washington was a deist, and says it
wu evident he was a professing Qiristian, though he did not
cominune in his church. The following additional testimony
xetative to the raligions character of 'Washington 1 have re-
Ctdyed from Rev. Ku. Jackson of Alexandria :
Aluxandria. Hov. 22, 1SZ1.
I have heard my grandfather, tbe Rev. Lee Massey, who was
HDtor of Fohick Church, near Mount Vernon, say, that General
Washington was a communicant in his church. The above
information was given in answer to a question after returning
from Pohick Church, where I occupied the general's pew.
The substance of my grandfather's reply was, that he (the
general) was acommumcant, and that a better Christian: '
hved or died.
MiiuiiaE.T'^.'i-B.tii.
J
234 APPENDIX.
Dear Sir,
Your letter found me in the bustle of changing m^ readence.
I have however given it my attention. The above certificate is tbt
best information I can at present obtain, and ought to l>e sufi^ieou
Mrs. Greer is a very respectable lady, and may be depended upon.
A daughter of the Rev. Mr. Massey is expected in town, from
whom I have the hopie of obtaining some of Creneral Washington'*
letters.
The parish of Pohick has not had a rector, I believe, since the
general's death. He afterwards attended in Alexandria^' This
accounts for the church records not giving the evidence which you
desire.
I beg you will make use of me ag^, should the case re^ioire,
. Vours very respe<jt£ully,
William Jacksozc.
Afr. Oriffen BacheUr, N^-Yark.
Alexandria^ Dee. 7, 183L
Dear Sir,
I am sorry, after so long a delay in replying to your last, that il
is not ill my power to communicate something decisive in reference
to General Washinffton's church membership. The branch of the
family from whom I hoped to obtain information, are yet absent
from Mount Vernon on account of sickness, and I now begin to
think it doubtful whether they \^ill be there this winter. Nor can
I find any old person who ever commimed with him, though not
one expresses any doubt on the subject. It may seem strange
that none can certify to the fact ; biit it is not diiiicult to accomit
for, when we remember, that the parish to which he belonged has
not had a rector for, perhaps, thirty years ; that the number of
communicants in the episcopal churches after the revolution was
Tery small, and those probably, in general, persons advanced tn
years ; and further, that none of the church records can be found.
All these circumstances render it exceedingly difficult to obtain
«uch testimony as is desirable. Universal tradition in the families
of those whose parents or friends were acquainted with the general,
is, that he was a regular communicant.
I may say again, that all his relations in this part of the country
are decidecUy of opinion that he was a professed and real Christian,
■end in full standing as a member of the protestant episcopal church.
I regret that the pains I have taken to gain satisfactory evidence
has not been more successful, though I think it ought and "will be
deemed sufficient by all but such as are determined to b<?lieve,
that they have the sanction of his great name on the side of in*
fidelity.
Wishing you may be more successful in some other quarter,
With respect yours,
W'l.UAM Jacksom.
Mr Origen Bachder, New- York,
APPENDIX. 235
Wiih regard to the statement relative to Monroe, I have to ob-
Kcrve, that I have called on Rey. Dr. Matthews, who informs me
that he was neyer at all acquainted with him ; that he knew no-
thing of his illness till he heard of his death ; that he never made
to him a tender of his professional services ; and that, so far aa
relates to himself, the whole story is a fabrication. I have like-
yfiae called on S. L. Gouvernenr, the post -master of this city, and
son-in-law of Mr. Monroe, in whose house he died, who informs
me that there is no foundation for the foregoing story, relative to
any clergyman; that no one made any tender of his services ;
that no one was refused ; that his father-in-law had the highest
respect for Christianity, considering it to be of immense benetit to
society ; and that he gave no reason for supposing that he was
sceptical.
In view of the foregoing, the reader will see what dependence
is to be placed on the pretensions and assertions of sceptics with
regard to the religious opinions of our other distinguished men.
Could the inquiry be made, we have now fair grounds for conclud-
ing, that it would result in their cases as it has resulted in those
now under consideration. I have but to add by way of conclu-
sion, that it appears by the Evangelist, that Rev. Dr. Wilson is an
opposer of revivals of religion. This circumstance will have its
proper weight with the public, whenever they think of his con-
cessions to Mr. Owen.
Origev Bacu£lxr.
J. Watson, a, Queen's Head Pa« satje, Pater uufttec iUw.
: --5
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