"Much of the bible however, is merely historical; and whether most of the things there related are either true or not, I do not see any connexion they either have, or can have, with either my present or future happiness. As for instance, I do not see how my happiness is at all connected with the story of Daniel's being cast into the den of lions—or of Jonah's being swallowed by a fish! any more than it is with the story of Remus and Romulus' being nursed by a she wolf! And if not, these things are matters of total indifference; yea, as much so as the extraordinary, and, were it not for comparing things supposed to be sacred with profane, I would say, ridiculous stories in the heathen mythology. If it should be contended that the facts recorded in sacred history are necessary to prove the power and providence of God towards his children, it may be answered that those in profane history, if true, are equally conclusive. If it should be said that we cannot place the same confidence in profane history as in sacred, it brings me to the very subject of my inquiry—viz.
"If the things stated in the bible are no more reasonable than those in profane history, what reason have we to believe these any more than those? Must not our own reason finally determine for ourselves whether or not either be true? And if we are in no sense interested in the truth or falsity of those accounts why need we trouble ourselves about them?
"Yours, &c, A. KNEELAND."
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LETTER I.
Much esteemed friend,—The desire you express of attempting those researches which seem necessary to promote the further attainment of moral truth, is appreciated as truly laudable; and did I feel myself adequate to your wishes, I should enjoy a peculiar felicity in complying with your request. But so far from this I am very sensible that the magnitude of the general subject which you have introduced, requires to be investigated by abilities far superior to those possessed by me, and demands a tribute from resources not within my possession. However, as you have imposed an obligation on me by the communication which is here acknowledged, I will make a feeble attempt to suggest a few reflections relative to the main subjects of your epistle, which if they do nothing more, will return merited acknowledgements and plead the necessity of calling to your assistance abilities more promising.
While I view the advances which are making in the knowledge of the arts and sciences, with the pleasure of which you speak, I am apprehensive that the propensity "to chain down the human mind to its present attainments, and thereby prevent all further improvements," relative to moral truth, may have its rise in a principle, which, so far from being inimical to man, is, in its general tendency, incalculably beneficial. No desire is entertained to justify all the zeal and all the means which are employed to prevent the free exercise of the human mind, in its researches after divine knowledge, and to retard the influx of that light which would prove unfavourable to doctrines which have little more than prescription for their support; but it seems reasonable to make a proper distinction between what may be called a salutary principle in the human mind, and a wrong application or an erroneous indulgence of it. The principle referred to, inclines us not only to hold in the highest veneration any improvements which we have made, but also to retain such acquisitions in their purity. Now it is believed that what you complain of, has its rise from the foregoing causes, and is nothing more than a wrong or an erroneous indulgence of a natural desire which in its general tendency is advantageous. Nothing is more incident to man, than to misapply his desires, and to overate his reasonable duty. But it is at the same time believed that a remedy of such defects which should consist in the destruction of those principles which are improperly acted on, would be worse than the disorder. And now the thought strikes me, that the way by which we account for the improprieties which have just been traced up to their causes, will as charitably account for what seems to incite you to aim a fatal stroke at a fabric which has its foundation in the immovable principles of our moral nature, and which, though through the wanderings of the human mind, may have not a little hay, wood and stubble, yet possess too much gold, silver and precious stones, to be forsaken as a pile of rubbish.
It gives you "pain to see what time and money, what labour and toil have been expended and are still expending in plodding over as it were an old dead letter; to learn languages which exist no where only on paper, barely for the sake of reading the opinions of other men who lived in other times," &c. But you allow that all this would be necessary if "the only revelation of God to man, which was ever recorded on vellum or paper was written partly in Greek and partly in Hebrew," and that "the will of God cannot be known only through the medium of those languages." In this last particular, you express what appears very reasonable, and I presume you would be willing to consent to all this expense and toil, even if the proposition were to lose part of its importance, and it were only contended that God had actually made a revelation to man, which was written originally partly in Greek and partly in the Hebrew, without saying that he has never caused a revelation to be written originally in any other language.
A revelation from God, if it were written only in the Hebrew or Greek, would be considered of sufficient value to recompence the labour of learning the language. But you contend that this revelation, if real, can be translated into English, but, you must allow that to translate it, the original must be learned first. Will you say, that after the translation is once made, the original is of no more use? How then are future ages to determine whether they have not been imposed on? Suppose no person of the present age understood the languages in which the scriptures were first written, surely in this case, those languages would be lost beyond recovery. Suppose then it should be doubted whether our bible was not a fabrication, written originally not in Hebrew nor in Greek, but in some more modern language, how could the suggestion be refuted?
You appear to be perplexed with the disagreement of authors, as commentators, and I presume, critics on the original text; you speak on this subject, as if it were too much for patience to endure. Now, dear brother, I confess I feel very differently on this subject. I feel a devout, a religious gratitude to him whose wisdom is foolishness in the sight of too many of my fellow creatures. I view the very thing of which you complain, as that fire and crucible which have preserved the written testimony from any considerable corruptions. This is a subject on which volumes might be written to the instruction and edification of the disciples of Jesus.