02 Extracts 1
EXTRACTS No. 1.
[The first letter of the _objector_ was designed merely as an Introduction, inviting Mr. B. to the investigation of the important subject of _moral truth_, or more particularly the truth of _divine revelation_. The following are extracts.]
"The thought has long since occurred to me that the present age is an age of discovery and improvement. The human mind seems to be developing its powers in a most wonderful manner; new inventions, new discoveries, and new theories are the fruits of new experiments; while many are improving upon theories and subjects already existing. Thus human nature seems to be almost prepared to make a regular advance in _moral_ as well as _scientific truth_.
"However pleasing this must be to every real lover to the arts and sciences, yet there seems to be a disposition (at least, as it respects all moral and religious subjects) to chain down the human mind to its present attainments, and thereby prevent all further improvement. O how long will it be before common sense shall burst this bubble of fanaticism, and all its mists become evaporated and removed by the rays of simple and native truth? Then shall man know for himself that, under God, all his powers and faculties are as free as the element he breathes. Free to think, free to speak, and free to act as reason and good sense shall dictate. Supposing that you and I should think of setting an example for others, by trying to throw off the prejudices of a false education, so far as we have been thus entangled, and search for the _truth within us_, as the foundation of all TRUTH which materially concerns us to know. Who, except our own consciences, will ever call us to an account for so doing?
"It gives me pain when I 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, in other times; men who lived in other ages of the world, and under very different circumstances from ourselves; whose opinions, all of which are worth preserving, might be given in our own language, so as to answer every purpose which can be answered by them, at less than a hundredth part of the expense it necessarily requires to obtain a competent knowledge of those languages in which almost every thing, supposed to be valuable, has been originally written. And after all, the truth, or falsity, of every proposition must depend on the truth or falsity of the principles embraced in it; and not on the language in which it was originally written.
"If the Greek and Hebrew languages be any security against things being uttered or written falsely in those languages, I should not only think it important to learn them, but to adopt them, if possible, as our vernacular tongue.--But as I believe none will contend for this, I should like to be informed of what possible service it can be to an American to learn either of those languages? Is it not a fact, that every natural as well as moral truth may be fully unfolded to the understanding without them? This will lead the way to one of the principal subjects which I mean to discuss. It maybe said, that the _holy scriptures_ were originally written in Greek and Hebrew: viz. the bible, which contains a revelation of the will of God concerning the duty, interest, and final destination of mankind. This, if admitted, gives the Greek and Hebrew languages an importance that nothing else could. Hence the importance of preserving the Greek and Hebrew languages, without which, religion could not be preserved in its purity. And as all have not an opportunity of attaining to a knowledge of those languages, it is the more necessary that some should, lest the knowledge of languages, on which so much is supposed to depend, should be lost to the world.
"If I understand the above proposition, it seems to be this: The only revelation of God to man, which was ever recorded on either 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 those languages. If the truth of all this can be made to appear, I should find no difficulty in admitting all the consequences which must result from such premises. It appears a little extraordinary, however, to my understanding, and not a very little neither, that God should make a revelation of his will in one age, and not in another; to one nation; and not to another; or that he should make a revelation in one _language_, and not in another! If a special revelation, was ever necessary at all, it is difficult for me to see why it was not equally necessary in all ages of the world, to all the nations of the earth, and in all languages ever spoken by man.
"How sweet is truth to the understanding! And, when spoken in a language every word of which is familiar, how harmonious it sounds to the ear by which the sentiments find their way to the heart!
"When God speaks to the _inward man_ there is no need of going to Lexicons, Dictionaries, and Commentaries to know what he means. I would not complain, however, even of this method to ascertain truth, if I could be so happy as always to come away satisfied. But to consider a subject on which much is supposed to depend, and, desiring if possible to obtain the truth, plod through the dark mists occasioned by the ambiguity and contradiction of authors, and after all, be obliged to dismiss the subject as much in the dark as it was found, is too insupportable to be confided in as the only road to moral truth.
"Let it not be supposed however, that I mean to insinuate that the bible contains no moral truth; so far from this, I conceive it to be replete with moral instruction; that is to say, there are excellent moral maxims in the bible; but respecting these there is neither ambiguity nor obscurity; and probably for this plain reason, because there seems to be no dispute about them. These however are none the more true for being written, and would have been equally true if found in any other book, and at the same time not found in the bible. Truth is truth wherever found, and all moral truth, as well as natural, must be eternal in its nature.
"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."