A Series of Letters, in Defence of Divine Revelation Part 6

What you say on this subject, indicates that you did not understand me to infer the validity of the apostles' testimony concerning a future state, from any higher authority than their simple honesty unconnected with the other part of the argument, which was as plainly set forth in my former communication as you will now find it in this.

6th. You suppose that arguments equally energetic, and equally conclusive might be drawn from our feelings, against, as in favour of the necessity of divine revelation.

Though I am not of your opinion, yet I am disposed to think that desires very fervent may in some instances exercise the human heart against the knowledge of divine truth. But, sir, this is the effect of moral disease, not of a sound mind. A foul stomach will nauseate at the sight of wholesome food; distempered eyes are rendered painful by the rays of light; one whose deeds are evil loves darkness for this very reason. Now that people affected with these infirmities should be exercised with fervent desires to avoid what gives them uneasiness is surely very natural; but that a person in health and having good exercise should loathe that which is good and nouris.h.i.+ng, that one who has sound eyes should dislike the enlivening beams of the sun, or that one whose works are wrought in G.o.d, should love darkness rather than light is not reasonable.

You are cautioned against supposing that these remarks are designed to be applied to yourself, for I bear you record that your exertions and a.s.siduity for the attainment of true knowledge have been laudable, and worthy of imitation. But all this only proves to me that your reasoning is unnatural, and that no man would be more rejoiced to know the truth of divine revelation than yourself.

7th. That a person who does not even desire a future existence should realize the goodness of the divine Being, and feel truly grateful for all enjoyments does not stand in a clear light in my mind. I cannot conceive that it is possible that any thing could remove a desire to exist in the future, except a very strong fear that that state would be awfully miserable. To be thankful to G.o.d, and to rejoice in his goodness, and at the same time feel no desire to continue in the enjoyment of such favour is to me a complete solecism, which sufficiently refutes itself.

8th. Your a.s.sertion, that if a revelation was ever necessary, it was necessary only to reconcile man to his present state of existence, is thought to be an error of no small magnitude. If you had said that revelation was necessary only for the improvement of man in his present state it would have been more correct.

As for man's present existence, it seems he has love enough; people wish to live here, and no doubt they would wish to stay forever if they had no hope in the future. By improving our present state by a divine revelation, I wish to be understood to comprehend all that is meant by the ministry of reconciliation. This has for its object the reconciliation of man to G.o.d. But it is a soul rejoicing fact, that of the precious things brought forth by the sun of righteousness, the hope of immortality is its most precious jewel. This makes every thing valuable. Hence we may lay up our treasures where neither moth nor rust can corrupt, nor thieves break through and steal. Here G.o.d's bright favour will never grow dim, nor will our love and grat.i.tude ever decay. Do you see this celestial form leaning on her anchor, and while the raging waves of a restless sea dash against her, feel unmoved? Do you observe her aspect firm, and her eyes turned towards Heaven? And wouldst you wish to cast her down and wreck her on the quicksands of dismal doubt? Go, brother, to the chamber of sickness, where life's waning embers can no longer warm the dying heart, there hear from cold and quivering lips this hope expressed, I long to be with Christ, I long to be at rest. Would you blast this amaranthine flower? Would you plant in its stead the night shade of dispair?

Do not, dear sir, listen too long to the wild suggestions of vain fancy and wandering imagination, under the specious pretence of searching after truth. I am apprehensive that she who persuades you that she is truth, really deserves another name. Jesus is the way, the truth and the life, he also is made unto us wisdom.

Give me the light of this bright sun to see, All other lights like met'ors are to me; Give me that way, that pleasant path to know, I'll walk no other path while here below.

Wouldst thou be wise? This wisdom learn to scan, Which brings to G.o.d, the wandering heart of man.

9th and last. You misunderstand me in supposing that I meant to insinuate, that by what you _wrote_ respecting the apostles' stating nothing more than what was substantially true, you must mean that they stated falsehood. I meant, if you do not believe that they stated the truth you must believe that they stated falsehood, in which case I called on you to make a short work of our argument by proving that what they stated was not true. I wonder you should not have thought of this way to understand me, because there is no way to explain your words into the meaning which you supposed I had attached to them, while what I now suggest is fairly the necessary result of what you stated.

On this subject I am disposed to say a little more. If we find ourselves in serious doubts respecting any important particular of our religion, and we wish to have the matter cleared up to our satisfaction, why should we spend much time and write many sheets, with no other apparent object, than to keep away from the subject which labours in our minds? If you were under the necessity of bringing a tree to the ground, and of removing it from the forest, would you ascend the tree and begin your work on the extreme twigs, or would you cut the trunk off near the roots, when the whole ma.s.s would come down together?

You will apprehend my meaning. The fact is, if the Christian religion is ever overthown, it must be done, not by proving that professors of it have held errors and have been superst.i.tious, and have ever practised wickedness, using the name of Christ for a cloak, &c. but by proving the testimony, of the new testament false. Cut the trunk of the tree off at this place and the work is done.

But if it were possible, in the nature of things for the testimony borne in the new testament to be proved false, can you persuade yourself to believe that it would not have been done? If a book containing the grossest falsehood, the most palpable frauds, pretensions the very easiest to be detected of any that can be imagined, could be got up and published, and be copied by many hands, and be translated into different languages on purpose to overthrow the popular religion of all countries where the book is sent or carried, and if in spite of truth, and all the learning of a learned age, if in spite of all sorts of superst.i.tion combined with civil government, if in spite of reason, argument, persuasion, the tender love and compa.s.sion of parents, interest, honour, ease, peace and quiet; if in the face of the most cruel sufferings and most awful deaths, this book, with all its abominable lies, and most palpable frauds could succeed, its doctrines run and be glorified; if ancient superst.i.tions, than which nothing can have a more despotic sway over the human heart, if the priests of long venerated idols with thousands of their votaries were humbled before this testimony, what is there now on which we can rely for success against it?

How beautiful are reason and candor. Dr. Gamaliel gives us a handsome specimen. "Ye men of Israel, take heed to yourselves, what ye intend to do as touching these men.--For before these days rose up Theudas, boasting himself to be somebody: to whom a number of men, about four hundred, joined themselves: who was slain; and all, as many as obeyed him, were scattered and brought to naught. After this man rose up Judas of Galilee in the days of the taxing, and drew away much people after him: he also perished; and all, even as many as obeyed him, wore dispersed. And now, I say unto you, refrain from these men, and let them alone: for if this counsel or this work be of men, it will come to naught; but if it be of G.o.d, ye cannot overthrow it; lest haply ye be found even to fight against G.o.d."

Let us remark, 1st. You will notice that this pa.s.sage ranks with hundreds of others which to the understanding of sound judgment wears every feature of an honest and true statement of facts. I will take it on myself to say that it does not appear reasonable that men who were fabricating a falsehood, would ever have thought of such a method as this to give it currency. 2d. You will naturally observe that this learned doctor of the law was himself persuaded of the truth of the apostles' testimony, and though he was not willing to make so great a sacrifice as he must if he professed Jesus openly, he was willing to espouse the cause so far as his learning and influence would go, without rendering himself odious to his friends.

3d. It is pretty evident, that whatever Theudas made a handle of in order to obtain disciples, Judas of Galilee had that very unpopular tax (I do not consult any authority as it is immaterial, but only follow a probable suggestion) which was collected about the time of the birth of Jesus, or some other, by which he no doubt, strove to disaffect the Jews against the Roman government, which they very naturally were opposed to. But Judas did not succeed.

4th. Jesus never tried to persuade the people against the civil authorities, nor did he ever promise his disciples any worldly benefits, nor try to allure the people after him by holding out, as inducements, any thing that the carnal pa.s.sions of men are in love with; and yet he succeeded though he lost his life. 5th. Dr. Gamaliel was of opinion that if the gospel were not of G.o.d, it would come to naught, but it did not, nor is there the least probability it ever will.

Yours, &c.

H. BALLOU.

EXTRACTS No. VII.

[In this number the objector gives the whole ground of his objections, and the reasons for his doubts: _which he states as follows_, viz.

"1. Mankind, in all ages of the world, have been, and still are p.r.o.ne to superst.i.tion.

"2. It cannot be denied, but that a part of mankind at least, have believed, and still are believing in miracles and revelation, which are spurious.

"3. The facts on which religion is predicated are unlike every thing of which we have any positive knowledge."

Under the first article, the objector appealed to the known superst.i.tions of the world: not only of the Pagan; but of the Jewish, Mahometan, and Christian world. He took a view of the present state of Asia, spake of the "voluntary sacrifices of human life to the great image at Hugernaught!" and of women "voluntarily climbing the funeral pile to be burned with their deceased husbands!" He took a view of the _Inquisition_ in Old Spain; and finally of the various superst.i.tious notions and practices among the different sects of christians in our own country.

Under the second article, he discanted largely on the pretension of Mahomet, and of their great influence and extent; and also of the particular tone given to the Christian religion by Constantine, who, holding the reigns of government, had superior means in extending his influence over the Christian world. Having made these remarks, the objector proceeds:]

"If therefore, he had happened only to have favoured the opinions of the Gnostics, we might have expected, and probably it would have been the fact, that the learned clergy of the present day would have held that Jesus was not a man in reality, but only a man in appearance; that he a.s.sumed a body that he could put on or throw off at pleasure; and that he died and was raised again _in appearance only_. Or otherwise, if he had been disposed to come down to the simplicity and understanding of the common people, then indeed Christ might still have been considered as the Jews' expected Messiah; yet we should have considered him a man, and nothing more than a man; though 'a man approved of G.o.d;'--'a man who hath told us the truth;'--even 'Jesus of Nazareth, the son of Joseph;' as it seems was the opinion of Peter, John and Philip. But the former opinion had been too long treated as heresy by all the bishops to be imbibed by Constantine, while the bishops themselves, on the other hand, had been too long contaminated with the Platonic philosophy to descend to the simplicity of the latter; therefore we have a religion, compounded, partly of the simplicity of the truth, and partly of Platonism. Constantine, however, being supported by a great majority of all the bishops, in a great measure effected his purpose; though not fully to his expectation: for it seems he did not expect that any one would presume to oppose the decisions of this grand council, which he had summoned and convened at his own expense, or at the expense of the empire, but in this he was mistaken; for many, even after this, would take the liberty not only to think for themselves, but also to speak their own thoughts.

"One circ.u.mstance more I cannot avoid mentioning in this place, viz, the conversion of Constantine from heathenism to the Christian faith.

Great men, if turned about at all, must be turned about by great means! But whatever might have been thought of Constantine's conversion by the people of that day, the account given of it does not argue any thing very forcibly in my mind, in favour of the truth of divine revelation. Great men, however, are not always free from superst.i.tion; and they are just as likely to be deceived respecting things which are above their comprehension as others. This is the most charitable way in which I can reconcile the following account which, as Eusebius, the contemporary and historian of Constantine, says, was stated under the solemnity of an oath. For a full account of this extraordinary story. See the 2d vol. of Dr. Priestley's Church History, per. 7, sec. 9. I shall not attempt to quote it in full, nor is it necessary, and what I do quote is from memory only, as I write abroad, my books not being with me.

"Reflecting on the ill success of his predecessors in the numerous wars in which they had been engaged, when their priests and oracles had ever promised them success, and also considering the better success of his father, Constantine concluded from these circ.u.mstances that his father prayed to, and was a.s.sisted by a different G.o.d! When he prayed, therefore, he always prayed to the G.o.d of his father. And being thus praying one evening, towards the going down of the sun, with his face toward the same, he saw the appearance of a _cross_ in the sun, with these words over it in Greek, [Greek: tetw nika] _by this conquer_. Not knowing, (or else pretending not to know) what this sign should mean, he called together some of the christian priests for an explanation; who explained it as might naturally have been supposed they would, that it was a representation of the cross, on which Christ was crucified, and that there could be no doubt but that he had now interposed as G.o.d, in behalf of the christians, to deliver them from their enemies, and of course from further persecution! I do not pretend to be any thing more than _substantially_ correct in the above account (by which you will further see how I use the word _substantially_, about which we have had some dispute) i. e. I may, yea undoubtedly, have differed, as to words, yet I know I am correct in the most material part, and of the use which Constantine made of this supposed miraculous, or supernatural appearance. He said also, the soldiers saw it as well as himself! Now, if we give full credit to this account, what must we think of Christianity? The meek and lowly Jesus, who was led 'like a lamb to the slaughter,' without the least resistance, and who had suffered thousands to follow him in the same way, now, by a miraculous interposition, arms a man with carnal weapons, and, Mahometan like, authorizes him to vindicate his cause, and avenge his wrongs, by shedding the blood of his enemies! Or, if we do not credit this account, what must we think of Constantine? and also of Christianity so far as it can be traced to, and made to depend on his influence? That candor and charity, however, which I ever wish to maintain, will oblige me in this, as in all other cases of a similar nature, to take the middle course. I shall therefore suppose that there was some natural appearance, perhaps a parhelion, the cause of which Constantine did not fully understand, and, from the appearance in the sky around it, his fancy, aided by superst.i.tion, painted to his imagination the supposed cross, as also the Greek words, which being pointed out to the soldiers they might easily imagine the same, or, if they did not, would not like to oppose the opinion of their general. Thus circ.u.mstanced, whether he really believed it to be any thing supernatural or not, Constantine was disposed to make the most of it he could, by turning it to the best possible account.[2]"

[Footnote 2: "Upon the whole," says Dr. Priestly, (vol. 2, p. 96) "it appears to me most probable, that Constantine and his friends saw a natural parhelion, and that all the other circ.u.mstances were either imagined, or invented; and that the story has lost nothing in pa.s.sing through the hands of Eusebius." Constantine also states (which I forgot to mention above) that "Christ appeared to him in a dream, the night following, with the very same sign which he had seen in the heavens, ordering him to make a military standard like it, and a.s.suring him that it would be his security in battles." "By this note it will be perceived that I have compared what I have written with the part of the history from whence it was taken, and that I find nothing in it materially erroneous."]

"It appears, however, after all, that Constantine was a man of great moderation, and on the whole, a very good man: yet, that he was not wholly clear from superst.i.tion is very evident from the following circ.u.mstance. Notwithstanding his extraordinary, and what was supposed by all, miraculous conversion, together with his great pretensions; and all that he had done for christianity, yet he neglected his own _baptism_ till he found he was very nigh his end; when he dressed himself in white, and the bed on which he lay, also all in white, in which dress he was baptised and partook of the _sacrament_! and thus he continued in _white_ till he died. This was undoubtedly from a mistaken notion, that there was something really purifying in those outward ceremonies, and also from the doctrine of the Navatians, a certain sect, whose opinions it was supposed he favoured, though not very openly, i.e. if a person committed sin after having been thus purified he could not die in union with the church.

"You may perhaps object here and say, all this is to no purpose, as christianity was well established before; and had existed for nearly three centuries, and increased too, notwithstanding the many most bitter and cruel persecutions. Therefore what you say respecting Constantine only proves that christianity has been corrupted, but it is no objection against its truth. Very good. If the facts above stated are admitted, let them prove what they will, I am not the author of those facts, nor accountable for what is proved by them. The conversion of Constantine, however, if correct, bears some a.n.a.logy to the conversion of St. Paul: hence, the supposition that one is not correct, brings a little doubt over the mind respecting the truth of the other: for both being by means which were supernatural; if both are supported on equal testimony, why should they not both share the same fate in our minds? Both were equally possible; it is the want of probability, therefore, arising from the want of equal evidence in its favour, which leads us to reject the truth of the circ.u.mstances attending the conversion of Constantine, rather than those attending the conversion of St. Paul. The conversion of Constantine also, if genuine, seems to have been designed for a very different object, and was attended with a very different effect. This would incline me to believe in the validity of that of the apostle's, rather than that of the emperor. Nevertheless, as it respects the facts; he who caused a light at mid-day, above the brightness of the sun, might as easily have painted the sign of the cross on his disk; and he who spake to Saul from Heaven, with an audible voice, in the Hebrew tongue, might as easily have painted letters and words in Greek, so that they might be distinctly read in the firmament!

"Leaving all ancient miracles and revelation, I will come down to those of our own times, and in our own country.--Strange to tell, there is a sect of people now among us, who sprang up less than half a century ago, whose religion is professedly founded on miracles and revelation. On miracles wrought by the first founders of the sect, as by Christ and his apostles, and on a revelation also made directly to them, and through them to the believers, as by the inspired writers of the new testament. They appear to be something similar in sentiment, as it respects the person of Christ, to the ancient Arians; with this difference only, they conceived that as Christ made his first appearance in Jesus, the son of a _carpenter_, so he has made his second appearance in Ann, the daughter of a _blacksmith_, whom they call _mother_; and they consider their church the _New Jerusalem_, that holy city which was to come down from G.o.d out of Heaven.

In the year 1808, about the same time after their first rise as it was after the days of Jesus to the writing of the new testament, they published a history of their sect, in a work ent.i.tled '_Christ's second appearance,' or the New Jerusalem Church_, setting forth their rise, progress and present state; together with their principles, customs and mode of wors.h.i.+p. This work contains an account of their mother _Ann_, and the first elders; and particularly an account of the miracles said to have been wrought by them. If my memory serves me, (as the book is not by me) there is an account of about _forty_ miracles, all of which are well attested, and though they acknowledge that most of them are inferior to those wrought by Jesus and his apostles, yet they contend that they are no more inferior to those than those are to the miracles wrought by Moses. They contend that for the plagues in Egypt, the dividing the red sea, bringing water out of the rock, feeding Israel forty years in the wilderness with bread from heaven, and that there should always fall a double portion on the sixth day, but none on the seventh, that that which fell on the sixth day, should keep two days, but on all other days it would keep but one, and that afterward, some of the same bread or manna was laid up in the ark of the covenant which kept for ages, as a memorial; also the dividing the waters of the river Jordan, and the fall of the walls of Jericho; yea most or all of these, according to reason or human appearance, are as much greater than the miracles wrought by Jesus and his apostles, as those are greater than those wrought by Ann and her elders! It is true, they did not pretend to raise the dead, but either these accounts are all fabrications and lies, or else they had among them the gift of healing, and that too miraculously. A woman who had fell with her horse, by the falling of a bridge, and had broken several of her ribs, besides being otherwise very much bruised, was cured in one evening, so that she joined in the dance! A boy who had cut his foot so that a person might have laid his finger into the wound, which bled very profusely, was cured in a few hours so that nothing was to be seen of the wound excepting a white streak, about the bigness of a common thread! and many others of a like kind, too numerous to be mentioned in this place.

"You will readily perceive that I allude to the _Shakers_; a people who are enjoying privileges among us which no other people enjoy, except the Friends, called also _Quakers_: and who are debarred from no privileges excepting those from which they either religiously or _superst.i.tiously_ debar themselves. Thus people, in consequence of their religion, have entirely changed their manners, customs, and modes of wors.h.i.+p. They have also endured considerable persecution; and that they have not suffered martyrdom in defence of their religion, is no fault of theirs. There can be no doubt but that there has been fanaticism enough on their part to have done it, if there had been only bigotry and cruelty enough in the people, at that time, to have put it in execution. Let the same spirit reign among the people for a short time, which reigned in Boston when the _Quakers_ were put to death for their religion, and the _Shakers_ also would be able to boast of their martyrs in defence of the truth of their particular sect, and of course of the miracles and revelation on which it is said to have been founded.

"And here I wish to remark a little on _martyrdom_, seeing it is often brought in defence of the truth of divine revelation. I am aware that great stress has been laid upon this, and it will still be considered as one of its main pillars. I apprehend, however, that more stress has been laid upon martyrdom than what it will justly bear. If this is a test of the truth of religion, there is scarcely any religion but what may be proved true. Only make death honourable, of any kind whatever, in the eyes of the people, and there are always enough who are ready and willing to die for the sake of the honour which will be in consequence attached to their names. But only let any particular kind of death be considered, in the eyes of the people, _meritorious_, and the sure and certain road to _endless bliss_, and there will not only be enough found willing to undergo this death, if they can find any to inflict it upon them, but they will absolutely court it! Instead therefore of having my faith strengthened by reading the book of martyrs, as I thought I had some reason to expect, it has produced a quite contrary effect. Notwithstanding these accounts were taken down by the friends of the martyrs, and by them have been handed down to us, who, as we may well suppose, were rather prejudiced in their favour, yet nevertheless, it is impossible to disguise the spirit and motives with which many of those infatuated people eagerly sought and met death.

"In all those accounts it is but too clearly discovered, what has been too often the fact, that the most bitterly persecuted would have become the most violent persecutors, if there had been only a chance for them so to have done, and if there had been, in their view, an equal occasion. The persecutors of people for their religion have always considered the persecuted, either heretics or infidels; who if persecuted by heathens, unless they could be brought to sacrifice to their heathen G.o.ds, or if by christians, unless they could be brought to acknowledge the particular faith embraced by the _orthodoxy_ of the day, were considered as mere nuisances or pests to society; and therefore for the public good, it was thought necessary to take them out of the world! While on the other hand, the persecuted have always considered that, if they suffered death in defence of their religion, they were certain of being raised to great honour and dignity in another world; a privilege which they undoubtedly believed their persecutors would never enjoy! And, whatever was the opinion of Christ and his apostles on this subject, it cannot be denied but that the idea very soon become prevalent among their followers that the distinction between them and a wicked world, particularly their persecutors, would be eternal! Under these circ.u.mstances, I do not wonder at all that men have been found willing to die for their religion; yea, and even to court death by all the means of which their own consciences would approve!

"But, you may say, all this does not account for the death of the first martyrs. Very true. I admit that it does not. But it shews that, only let the work be begun, from any cause whatever, there is no difficulty in its being continued.

"Suppose then, if you please, that the first martyrs were killed by a _mob_, a mere _rabble_, without any legal process, or even form of _trial_; as, from which appears by the account, was the case with the death of _Stephen_, the first christian martyr; and, according to tradition, most of the other apostles: (and it may be remarked here, it is only by tradition that we have any account of the death of the apostles; as all authentic doc.u.ments on the subject, if there ever were any, are lost:) I say, let such a circ.u.mstance as the death of Stephen take place in any country, and in any age of the world; but more especially in that age and country in which he lived; and then let the same honour, and the same supposed consequences be attached to such a death, as undoubtedly were attached to the death of Stephen; and there can be no doubt but that others would be willing to follow the example.

"Only let the blood once begin to flow, no matter how, and then only attach eternal consequences to it, and hold out inducements of an eternal nature, and persuade men to believe them (which is not so difficult a thing as some may imagine) and you will never want for victims, so long as you can find a zeal sufficiently blind and _mad_; as to continue the slaughter. In this way, I conceive martyrdom, of every species and kind, may be rationally accounted for.

"But it may be said all this does not disprove the miracles and revelation on which the christian religion is founded.

"I acknowledge it does not; neither do I expect to disprove them. I admit that revelation, and of course the christian religion may possibly be founded in truth, notwithstanding the truth of all that I have as yet urged, or shall urge against it. But I call on you, sir, to disprove the miracles and revelation which I have mentioned, of a more modern date, or else acknowledge their truth. If you acknowledge the truth of those miracles, I shall expect you will conform to the religion predicated upon them; and of course forsake your bosom companion (which I presume would be a much greater cross than ever you have yet taken up,) and also your darling offspring (or else take them with you) and go and live with the _Shakers_!!! But if you prove them false, it will only be that people may become so infatuated as to believe in miracles which are spurious.

"For notwithstanding the smallness of the numbers of this people, which by the way, are considerable; and notwithstanding the contemptible view in which they have been, and still are held by the world; yet, you may find it more difficult to prove the falsity of their pretended miracles than at present you are aware; for they are very well attested; and some of the witnesses are still living, or were so when their testimony was first published; as also, if I recollect right, some of the persons on whom the miracles were said to have been wrought; who, no doubt, would still testify to the same things. If they testify falsely, who can help it?--Although thousands may _believe_ to the contrary; many of whom being too in situations, probably to have known these things, if true; yet I believe it would be difficult, and very difficult indeed, to find any who could absolutely say that those things did not take place.

"And if there is a people now existing among us, in different parts of the country, and in different, but large extensive families, whose manners, customs, and wors.h.i.+p are all very different from ours, and who believe in miracles on which their religion is said to have been founded; and if those miracles, although not founded in truth, cannot now be proved false, notwithstanding they are said to have taken place in our own country, and ever since we were born, I would ask, ought any one to be censured for not giving full credit to miracles said to have been wrought, all of them nearly two, and most of them above three thousand years ago; and among a people too, of which we know but very little? I say, ought any one to be censured for doing this, although he should not be able to prove any of those miracles false?

"I conclude I shall not be censured for not believing in the miracles said to have been wrought by the Shakers; but let the government undertake to annihilate that blind and superst.i.tious cla.s.s of people: let them increase their numbers by persecution, which, like the effects of all other persecutions, undoubtedly they would; let them, in the course of two or three centuries, get the reins of government into their own hands;[3] let them then follow the example of Constantine in demolis.h.i.+ng the temples of the heathen G.o.ds; let them demolish every steepled meeting-house, and introduce an entire new order of things; let them also remake their scriptures, change in some degree their mode of wors.h.i.+p and manner of living, and fix every thing to the policy of the state; let the old opposition be entirely extinguished, and new sects spring up among themselves; let this be the order of things for a number of centuries, and then let a man call in question the truth of Shaker miracles or Shaker revelation, and he must do it as his peril! It would undoubtedly cost him his life!

[Footnote 3: Were it not for other causes besides that of Christianity, I should think this full as likely as it was that Christianity should ever get the reins of government, judging from what Christianity was when it had existed no longer than the Shakers.]

"I might also mention here another person now living in the western part of the state of New-York, who also makes pretensions to be Christ in his second coming, and in imitation of him has chosen _twelve_ as immediate apostles, and who has a considerable number of followers.

But as this person is still living, and it is uncertain whether the sect will take much root, I choose to pa.s.s it over in silence.

"I shall only call your attention to one circ.u.mstance more, and then dismiss my second proposition.