Confessions of an Inquiring Spirit | Page 9

later divines extend to all the canonical books; as thus:- "The Pentateuch is but ONE WORD, even the Word of God; and the letters and articulate sounds, by which this Word is communicated to our human apprehensions, are likewise divinely communicated."
Now, for 'Pentateuch' substitute 'Old and New Testament,' and then I say that this is the doctrine which I reject as superstitious and unscriptural. And yet as long as the conceptions of the revealing Word and the inspiring Spirit are identified and confounded, I assert that whatever says less than this, says little more than nothing. For how can absolute infallibility be blended with fallibility? Where is the infallible criterion? How can infallible truth be infallibly conveyed in defective and fallible expressions? The Jewish teachers confined this miraculous character to the Pentateuch. Between the Mosaic and the Prophetic inspiration they asserted such a difference as amounts to a diversity; and between both the one and the other, and the remaining books comprised under the tithe of Hagiographa, the interval was still wider, and the inferiority in kind, and not only in degree, was unequivocally expressed. If we take into account the habit, universal with the Hebrew doctors, of referring all excellent or extraordinary things to the great First Cause, without mention of the proximate and instrumental causes--a striking illustration of which may be obtained by comparing the narratives of the same event in the Psalms and in the historical books; and if we further reflect that the distinction of the providential and the miraculous did not enter into their forms of thinking--at all events not into their mode of conveying their thoughts--the language of the Jews respecting the Hagiographa will be found to differ little, if at all, from that of religious persons among ourselves, when speaking of an author abounding in gifts, stirred up by the Holy Spirit, writing under the influence of special grace, and the like.
But it forms no part of my present purpose to discuss the point historically, or to speculate on the formation of either Canon. Rather, such inquiries are altogether alien from the great object of my pursuits and studies, which is to convince myself and others that the Bible and Christianity are their own sufficient evidence. But it concerns both my character and my peace of mind to satisfy unprejudiced judges that if my present convictions should in all other respects be found consistent with the faith and feelings of a Christian--and if in many and those important points they tend to secure that faith and to deepen those feelings--the words of the Apostle, rightly interpreted, do not require their condemnation. Enough, if what has been stated above respecting the general doctrine of the Hebrew masters, under whom the Apostle was bred, shall remove any misconceptions that might prevent the right interpretation of his words. Farewell.

LETTER III.

My dear friend,
Having in the former two Letters defined the doctrine which I reject, I am now to communicate the views that I would propose to substitute in its place.
Before, however, I attempt to lay down on the theological chart the road-place to which my bark has drifted, and to mark the spot and circumscribe the space within which I swing at anchor, let me first thank you for, and then attempt to answer, the objections--or at least the questions--which you have urged upon me.
"The present Bible is the Canon to which Christ and the Apostles referred?"
Doubtless.
"And in terms which a Christian must tremble to tamper with?"
Yea. The expressions are as direct as strong; and a true believer will neither attempt to divert nor dilute their strength.
"The doctrine which is considered as the orthodox view seems the obvious and most natural interpretation of the text in question?"
Yea, and nay. To those whose minds are prepossessed by the doctrine itself--who from earliest childhood have always meant this doctrine by the very word Bible--the doctrine being but its exposition and paraphrase--Yea. In such minds the words of our Lord and the declarations of St. Paul can awaken no other sense. To those on the other hand who find the doctrine senseless and self-confuting, and who take up the Bible as they do other books, and apply to it the same rules of interpretation--Nay.
And, lastly, he who, like myself, recognises in neither of the two the state of his own mind--who cannot rest in the former, and feels, or fears, a presumptuous spirit in the negative dogmatism of the latter--he has his answer to seek. But so far I dare hazard a reply to the question--In what other sense can the words be interpreted?-- beseeching you, however, to take what I am about to offer but as an attempt to delineate an arc of oscillation--that the eulogy of St. Paul is in nowise contravened by the opinion to which I