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