4th. The argument which you rest on the supposition, that the apostles did in reality believe in the resurrection of Jesus, when in fact the thing was not true.
5th. What you say of the necessity of miracles in some future time, to confirm the belief of those which have been.
6th. The difficulty you suggest concerning St. Paul's saying that Jesus was seen, after his resurrection, by more than five hundred brethren at once.
1st. As you object to the idea that the miracles of the Shakers depend at all on the miracles of Jesus for their imposition, it may be considered sufficient, on my part, if I show that you have fully supported the proposition which you profess not to see.
I will, however, first presume, that I am not authorised to say that the miracles of the Shakers are imposition, I have not contended that they are; the ground for which I contend is this, viz. if these or any other pretended miracles among us are impositions, they depend on the miracles of Jesus for this power, as much as counterfeit money depends on the true for its imposition. That you have given sufficient support to what I have stated, you will see at once by the following passage quoted from your arguments on this subject: "They do not deny the miracles of Christ and his apostles any more than Christians in general deny the miracles of Moses and the prophets; but appeal to theirs as being equally of divine origin, and thereby clothe their religion with the same divine authority." Is it possible that the writer of the foregoing sentence should not see, that he established the very thing which he had just said he could not see? What is that divine authority with which the religion of Moses, the prophets and of Christ is clothed? Answer, miracles. What authority do you pretend the Shakers make use of to clothe their religion? Answer "the same." How does this differ from counterfeit money, on the supposition that these miracles are imposition?
It is abundantly evident that the Jews expected that the Messiah, when he came, would establish his character by miracles as Moses did his, and as some of the prophets were enabled to do. Therefore, do we read Matt. xii. 22, 23.—"Then was brought unto him one possessed with a devil, blind and dumb: and he healed him insomuch, that the blind and dumb both spake and saw. And all the people were amazed and said, is not this the son of David?"
Jesus himself saith, Luke iv. 24, 27. "Verily I say unto you, no prophet is accepted in his own country. But I tell you of a truth, many widows were in Israel in the days of Elias, when the heaven was shut up three years and six months, when great famine was throughout all the land; but unto none of them was Elias sent, save unto Sarepta, a city of Sidon, unto a woman that was a widow; and many lepers were in Israel in the time of Eliseus the prophet; and none of them was cleansed, saveing Naaman the Syrian."—See John vii. 31. "And many of the people believed on him, and said, when Christ cometh, will he do more miracles than these which this man hath done?"
By the foregoing quotations, as by many other passages, we learn that the Jews expected the Messiah would establish his character as a prophet like unto Moses and others, and also that Jesus did in reality a multitude of miracles more than the prophets did.
Now is it not evident, that if the miracles of Jesus were supposed to be impositions, they were dependant on those of Moses and the prophets for any power to impose on the people? Just so are all miracles wrought or pretended to be wrought since Christ, dependant on his miracles for any imposing power which they possess. If our religion had not been first propagated by the means of those miracles which are recorded in the New Testament, of what use would any pretended miracles be to any sect of Christians?
2d. What you say of the greater evidence of the resurrection which would have been furnished by Christ's continuance on earth until now, or by his making his appearance in every generation since his time, appears to me to be rather wanting in its merits by which it claims a reply.—Why should you neglect to delineate some special reasons for your suppositions, by showing how wide the difference would have been from the evidence we now have, and how that difference would have recommended your scheme?—You have left me to conjecture the particular features of your argument, and if I mistake them, you will reply that I understand you incorrectly. However, this is the way I must proceed.