A. KNEELAND."
* * * * *
LETTER II.
Much esteemed friend,—In replying to your second number, you will excuse me if I begin by finding some fault, in which, however, I will endeavour to be as sparing as the case will admit.
On the subject of the languages, after reading in your first number the following in its connexion: "If I understand the above proposition, it seems to be this; the only revelation of God to man, which was ever recorded on vellum or paper, was written partly in Greek and partly in Hebrew; hence the revealed will of God cannot be known only through the medium of these languages. If the truth of all this could be made to appear," &c. and after replying to your argument on this subject, I can hardly account for the insinuation in your second number, by which you suggest, that you had no particular allusion to a revelation from God when you spoke of translating the most valuable of ancient writings, &c. The subject of a revelation you acknowledge to be your main object; if this be the case, you have this object in view when you speak of the Greek and Hebrew, and also when you speak of the arts and sciences.
You contend in your second number, that the translation of the Scriptures out of the original languages is as good evidence of the existence of the original, as the original could be of the facts they relate, &c. And this I believe is the only acknowledgement you make in favour of the original's having been any benefit. You seem not willing to allow that the retaining of the original language is of any use in proving to after generations that the translation was correct, which seems not easy to account for. But I will give you no further trouble on the subject of this nature; nor will I occupy my time in investigating the question relative to the necessity of studying those languages, which you acknowledge is off from your main subject, and take some notice of your queries respecting a divine revelation. Although I am unable to trace the connexion of many of your remarks with which you call your main subject, yet I am not disposed to doubt that you comprehend such connexion—I think I understand your statements so as to be able to discern the following particulars, as subjects of your inquiry.
"1st. Is it reasonable to suppose that God has ever made a special revelation to man? 2d. Is the resurrection of Jesus capable of being proved? And, 3d. If so, does it follow that this was designed by divine wisdom to give us any hope respecting a future state?"
It is not pretended that you have stated these questions just in this order, but these are the subjects which your second number suggests to my mind.
I shall take a much nearer road to come to a solution of these questions, than that which would lead me to follow you through all your remarks, because you have furnished me with the means to do so.
1st. You acknowledge that a divine revelation "if real," is of "all truths the most important." Here let the eye of reason examine. Why should a revelation from God be more important than those discoveries which our Creator has enabled us to make in the arts and sciences? Why should such revelation be more important than the use of the mariner's compass, or the art of printing? Even without contending that a divine revelation is of any greater importance than the arts and sciences, your allowing it any importance at all, is, in the eye of reason an argument in its support. Had you taken the other road, and contended that there was no necessity of a revelation, and had you been able to make this appear, you would have proved to the eye of reason, that a Being of infinite wisdom, who can never act without a just cause, had never made a revelation. But if reason admits of its importance, as long as this is the case, it will be looking not only with a fervent desire, but with expectation till it makes the discovery. You will, no doubt, allow that a divinely munificient Creator would not omit any thing which is of importance to his intelligent creatures.