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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 incline, who fully believe the Old Testament collectively, both in the composition and in its preservation, a great and precious gift of Providence;—who find in it all that the Apostle describes, and who more than believe that all which the Apostle spoke of was of Divine inspiration, and a blessing intended for as many as are in communion with the Spirit through all ages. And I freely confess that my whole heart would turn away with an angry impatience from the cold and captious mortal who, the moment I had been pouring out the love and gladness of my soul—while book after book, law, and truth, and example, oracle, and lovely hymn, and choral song of ten thousand thousands, and accepted prayers of saints and prophets, sent back, as it were, from heaven, like doves, to be let loose again with a new freight of spiritual joys and griefs and necessities, were passing across my memory—at the first pause of my voice, and whilst my countenance was still speaking—should ask me whether I was thinking of the Book of Esther, or meant particularly to include the first six chapters of Daniel, or verses 6–20 of the 109th Psalm, or the last verse of the 137th Psalm? Would any conclusion of this sort be drawn in any other analogous case? In the course of my lectures on Dramatic Poetry, I, in half a score instances, referred my auditors to the precious volume before me—Shakespeare—and spoke enthusiastically, both in general and with detail of particular beauties, of the plays of Shakespeare, as in all their kinds, and in relation to the purposes of the writer, excellent. Would it have been fair, or according to the common usage and understanding of men, to have inferred an intention on my part to decide the question respecting Titus Andronicus, or the larger portion of the three parts of Henry VI.? Would not every genial mind understand by Shakespeare that unity or total impression comprising and resulting from the thousandfold several and particular emotions of delight, admiration, gratitude excited by his works? But if it be answered, “Aye! but we must not interpret St. Paul as we may and should interpret any other honest and intelligent writer or speaker,”—then, I say, this is the very petitio principii of which I complain.
Still less do the words of our Lord apply against my view. Have I not declared—do I not begin by declaring—that whatever is referred by the sacred penman to a direct communication from God, and wherever it is recorded that the subject of the history had asserted himself to have received this or that command, this or that information or assurance, from a superhuman Intelligence, or where the writer in his own person, and in the character of an historian, relates that the word of the Lord came unto priest, prophet, chieftain, or other individual—have I not declared that I receive the same with full belief, and admit its inappellable authority? Who more convinced than I am—who more anxious to impress that conviction on the minds of others—that the Law and the Prophets speak throughout of Christ? That all the intermediate applications and realisations of the words are but types and repetitions—translations, as it were, from the language of letters and articulate sounds into the language of events and symbolical persons?
And here again let me recur to the aid of analogy. Suppose a life of Sir Thomas More by his son-in-law, or a life of Lord Bacon by his chaplain; that a part of the records of the Court of Chancery belonging to these periods were lost; that in Roper’s or in Rawley’s biographical work there were preserved a series of dicta and judgments attributed to these illustrious Chancellors, many and important specimens of their table discourses, with large extracts from works written by them, and from some that are no longer extant. Let it be supposed, too, that there are no grounds, internal or external, to doubt either the moral, intellectual, or circumstantial competence of the biographers. Suppose, moreover, that wherever the opportunity existed of collating their documents and quotations with the records and works still preserved, the former were found substantially correct and faithful, the few differences in nowise altering or disturbing the spirit and purpose of the paragraphs in which they were found; and that of what was not collatable, and to which no test ab extra could be applied, the far larger part bore witness in itself of the same spirit and origin; and that not only by its characteristic features, but by its surpassing excellence, it rendered the chances of its having had any other author than the giant-mind, to whom the biographer ascribes it, small indeed! Now, from the nature and objects of my pursuits, I have, we will suppose, frequent occasion to refer to one or other of these works; for example, to Rawley’s Dicta et Facta Francisci de Verulam. At one time I might refer to the work in some such words as—“Remember what Francis of Verulam said or judged;” or, “If you believe not me, yet believe Lord Bacon.” At another time I might take the running title of the volume, and at another the name of the biographer;—“Turn to your Rawley! He will set you right;” or, “There you will find a depth which no research will ever exhaust;” or whatever other strong expression my sense of Bacon’s greatness and of the intrinsic worth and the value of the proofs and specimens of that greatness, contained and preserved in that volume, would excite and justify. But let my expressions be as vivid and unqualified as the most sanguine temperament ever inspired, would any man of sense conclude from them that I meant—and meant to make others believe—that not only each and all of these anecdotes, adages, decisions, extracts, incidents, had been dictated, word by word, by Lord Bacon; and that all Rawley’s own observations and inferences, all the connectives and disjunctives, all the recollections of time, place, and circumstance, together with the order and succession of the narrative, were in like manner dictated and revised by the spirit of the deceased Chancellor? The answer will be—must be—No man in his senses! “No man in his senses—in this instance; but in that of the Bible it is quite otherwise; for (I take it as an admitted point that) it is quite otherwise!”
And here I renounce any advantage I might obtain for my argument by restricting the application of our Lord’s and the Apostle’s words to the Hebrew Canon. I admit the justice—I have long felt the full force—of the remark—“We have all that the occasion allowed.” And if the same awful authority does not apply so directly to the Evangelical and Apostolical writings as to the Hebrew Canon, yet the analogy of faith justifies the transfer. If the doctrine be less decisively Scriptural in its application to the New Testament or the Christian Canon, the temptation to doubt it is likewise less. So at least we are led to infer; since in point of fact it is the apparent or imagined contrast, the diversity of spirit which sundry individuals have believed themselves to find in the Old Testament and in the Gospel, that has given occasion to the doubt;—and, in the heart of thousands who yield a faith of acquiescence to the contrary, and find rest in their humility—supplies fuel to a fearful wish that it were permitted to make a distinction.
But, lastly, you object that—even granting that no coercive, positive reasons for the belief—no direct and not inferred assertions—of the plenary inspiration of the Old and New Testament, in the generally received import of the term, could be adduced, yet—in behalf of a doctrine so catholic, and during so long a succession of ages affirmed and acted on by Jew and Christian, Greek, Romish, and Protestant, you need no other answer than:—“Tell me, first, why it should not be received! Why should I not believe the Scriptures throughout dictated, in word and thought, by an infallible Intelligence?” I admit the fairness of the retort; and eagerly and earnestly do I answer: For every reason that makes me prize and revere these Scriptures;—prize them, love them, revere them, beyond all other books! Why should I not? Because the doctrine in question petrifies at once the whole body of Holy Writ with all its harmonies and symmetrical gradations—the flexile and the rigid—the supporting hard and the clothing soft—the blood which is the life—the intelligencing nerves, and the rudely woven, but soft and springy, cellular substance, in which all are imbedded and lightly bound together. This breathing organism, this glorious panharmonicon which I had seen stand on its feet as a man, and with a man’s voice given to it, the doctrine in question turns at once into a colossal Memnon’s head, a hollow passage for a voice, a voice that mocks the voices of many men, and speaks in their names, and yet is but one voice, and the same; and no man uttered it, and never in a human heart was it conceived. Why should I not?—Because the doctrine evacuates of all sense and efficacy the sure and constant tradition, that all the several books bound up together in our precious family Bible were composed in different and widely-distant ages, under the greatest diversity of circumstances, and degrees of light and information, and yet that the composers, whether as uttering or as recording what was uttered and what was done, were all actuated by a pure and holy Spirit, one and the same—(for is there any spirit pure and holy, and yet not proceeding from God—and yet not proceeding in and with the Holy Spirit?)—one Spirit, working diversely, now awakening strength, and now glorifying itself in weakness, now giving power and direction to knowledge, and now taking away the sting from error! Ere the summer and the months of ripening had arrived for the heart of the race; while the whole sap of the tree was crude, and each and every fruit lived in the harsh and bitter principle; even then this Spirit withdrew its chosen ministers from the false and guilt-making centre of Self. It converted the wrath into a form and an organ of love, and on the passing storm-cloud impressed the fair rainbow of promise to all generations. Put the lust of Self in the forked lightning, and would it not be a Spirit of Moloch? But God maketh the lightnings His ministers, fire and hail, vapours and stormy winds fulfilling His word.
Curse ye Meroz, said the angel of the Lord; curse ye bitterly the inhabitants thereof—sang Deborah. Was it that she called to mind any personal wrongs—rapine or insult—that she or the house of Lapidoth had received from Jabin or Sisera? No; she had dwelt under her palm tree in the depth of the mountain. But she was a mother in Israel; and with a mother’s heart, and with the vehemency of a mother’s and a patriot’s love, she had shot the light of love from her eyes, and poured the blessings of love from her lips, on the people that had jeoparded their lives unto the death against the oppressors; and the bitterness, awakened and borne aloft by the same love, she precipitated in curses on the selfish and coward recreants who came not to the help of the Lord, to the help of the Lord, against the mighty. As long as I have the image of Deborah before my eyes, and while I throw myself back into the age, country, circumstances, of this Hebrew Bonduca in the not yet tamed chaos of the spiritual creation;—as long as I contemplate the impassioned, high-souled, heroic woman in all the prominence and individuality of will and character,—I feel as if I were among the first ferments of the great affections—the proplastic waves of the microcosmic chaos, swelling up against—and yet towards—the outspread wings of the dove that lies brooding on the troubled waters. So long all is well,—all replete with instruction and example. In the fierce and inordinate I am made to know and be grateful for the clearer and purer radiance which shines on a Christian’s paths, neither blunted by the preparatory veil, nor crimsoned in its struggle through the all-enwrapping mist of the world’s ignorance: whilst in the self-oblivion of these heroes of the Old Testament, their elevation above all low and individual interests,—above all, in the entire and vehement devotion of their total being to the service of their divine Master, I find a lesson of humility, a ground of humiliation, and a shaming, yet rousing, example of faith and fealty. But let me once be persuaded that all these heart-awakening utterances of human hearts—of men of like faculties and passions with myself, mourning, rejoicing, suffering, triumphing—are but as a Divina Commedia of a superhuman—O bear with me, if I say—Ventriloquist;—that the royal harper, to whom I have so often submitted myself as a many-stringed instrument for his fire-tipt fingers to traverse, while every several nerve of emotion, passion, thought, that thrids the flesh-and-blood of our common humanity, responded to the touch,—that this sweet Psalmist of Israel was himself as mere an instrument as his harp, an automaton poet, mourner, and supplicant;—all is gone,—all sympathy, at least, and all example. I listen in awe and fear, but likewise in perplexity and confusion of spirit.
Yet one other instance, and let this be the crucial test of the doctrine. Say that the Book of Job throughout was dictated by an infallible intelligence. Then re-peruse the book, and still, as you proceed, try to apply the tenet; try if you can even attach any sense or semblance of meaning to the speeches which you are reading. What! were the hollow truisms, the unsufficing half-truths, the false assumptions and malignant insinuations of the supercilious bigots, who corruptly defended the truth:—were the impressive facts, the piercing outcries, the pathetic appeals, and the close and powerful reasoning with which the poor sufferer—smarting at once from his wounds, and from the oil of vitriol which the orthodox liars for God were dropping into them—impatiently, but uprightly and holily, controverted this truth, while in will and in spirit he clung to it;—were both dictated by an infallible intelligence?—Alas! if I may judge from the manner in which both indiscriminately are recited, quoted, appealed to, preached upon by the routiniers of desk and pulpit, I cannot doubt that they think so—or rather, without thinking, take for granted that so they are to think;—the more readily, perhaps, because the so thinking supersedes the necessity of all afterthought.
Farewell.
LETTER IV
My Dear Friend,
You reply to the conclusion of my Letter: “What have we to do with routiniers? Quid mihi cum homunculis putata putide reputantibus? Let nothings count for nothing, and the dead bury the dead! Who but such ever understood the tenet in this sense?”
In what sense then, I rejoin, do others understand it? If, with exception of the passages already excepted, namely, the recorded words of God—concerning which no Christian can have doubt or scruple,—the tenet in this sense be inapplicable to the Scripture, destructive of its noblest purposes, and contradictory to its own express declarations,—again and again I ask:—What am I to substitute? What other sense is conceivable that does not destroy the doctrine which it professes to interpret—that does not convert it into its own negative? As if a geometrician should name a sugar-loaf an ellipse, adding—“By which term I here mean a cone;”—and then justify the misnomer on the pretext that the ellipse is among the conic sections! And yet—notwithstanding the repugnancy of the doctrine, in its unqualified sense, to Scripture, Reason, and Common Sense theoretically, while to all practical uses it is intractable, unmalleable, and altogether unprofitable—notwithstanding its irrationality, and in the face of your expostulation, grounded on the palpableness of its irrationality,—I must still avow my belief that, however fittingly and unsteadily, as through a mist, it is the doctrine which the generality of our popular divines receive as orthodox, and this the sense which they attach to the words.
For on what other ground can I account for the whimsical subintelligiturs of our numerous harmonists—for the curiously inferred facts, the inventive circumstantial detail, the complemental and supplemental history which, in the utter silence of all historians and absence of all historical documents, they bring to light by mere force of logic? And all to do away some half score apparent discrepancies in the chronicles and memoirs of the Old and New Testaments—discrepancies so analogous to what is found in all other narratives of the same story by several narrators—so analogous to what is found in all other known and trusted histories by contemporary historians, when they are collated with each other (nay, not seldom when either historian is compared with himself), as to form in the eyes of all competent judges a characteristic mark of the genuineness, independency, and (if I may apply the word to a book), the veraciousness of each several document; a mark, the absence of which would warrant a suspicion of collusion, invention, or at best of servile transcription; discrepancies so trifling in circumstance and import, that, although in some instances it is highly probable, and in all instances, perhaps, possible that they are only apparent and reconcilable, no wise man would care a staw whether they were real or apparent, reconciled or left in harmless and friendly variance. What, I ask, could have induced learned and intelligent divines to adopt or sanction subterfuges, which neutralising the ordinary criteria of full or defective evidence in historical documents, would, taken as a general rule, render all collation and cross-examination of written records ineffective, and obliterate the main character by which authentic histories are distinguished from those traditional tales, which each successive reporter enlarges and fashions to his own fancy and purpose, and every different edition of which more or less contradicts the other? Allow me to create chasms ad libitum, and ad libitum to fill them up with imagined facts and incidents, and I would almost undertake to harmonise Falstaff’s account of the rogues in buckram into a coherent and consistent narrative. What, I say, could have tempted grave and pious men thus to disturb the foundation of the Temple, in order to repair a petty breach or rat-hole in the wall, or fasten a loose stone or two in the outer court, if not an assumed necessity arising out of the peculiar character of Bible history?
The substance of the syllogism, by which their procedure was justified to their own minds, can be no other than this. That, without which two assertions—both of which must be alike true and correct—would contradict each other, and consequently be, one or both, false or incorrect, must itself be true. But every word and syllable existing in the original text of the Canonical Books, from the Cherethi and Phelethi of David to the name in the copy of a family register, the site of a town, or the course of a river, were dictated to the sacred amanuensis by an infallible intelligence. Here there can be neither more nor less. Important or unimportant gives no ground of difference; and the number of the writers as little. The secretaries may have been many—the historian was one and the same, and he infallible. This is the minor of the syllogism, and if it could be proved, the conclusion would be at least plausible; and there would be but one objection to the procedure, namely, its uselessness. For if it had been proved already, what need of proving it over again, and by means—the removal, namely, of apparent contradictions—which the infallible Author did not think good to employ? But if it have not been proved, what becomes of the argument which derives its whole force and legitimacy from the assumption?
In fact, it is clear that the harmonists and their admirers held and understood the doctrine literally. And must not that divine likewise have so understood it, who, in answer to a question concerning the transcendant blessedness of Jael, and the righteousness of the act, in which she inhospitably, treacherously, perfidiously murdered sleep, the confiding sleep, closed the controversy by observing that he wanted no better morality than that of the Bible, and no other proof of an action’s being praiseworthy than that the Bible had declared it worthy to be praised?—an observation, as applied in this instance, so slanderous to the morality and moral spirit of the Bible as to be inexplicable, except as a consequence of the doctrine in dispute. But let a man be once fully persuaded that there is no difference between the two positions: “The Bible contains the religion revealed by God,” and “Whatever is contained in the Bible is religion, and was revealed by God,” and that whatever can be said of the Bible, collectively taken, may and must be said of each and every sentence of the Bible, taken for and by itself, and I no longer wonder at these paradoxes. I only object to the inconsistency of those who profess the same belief, and yet affect to look down with a contemptuous or compassionate smile on John Wesley for rejecting the Copernican system as incompatible therewith; or who exclaim “Wonderful!” when they hear that Sir Matthew Hale sent a crazy old woman to the gallows in honour of the Witch of Endor. In the latter instance it might, I admit, have been an erroneous (though even at this day the all but universally received) interpretation of the word, which we have rendered by witch; but I challenge these divines and their adherents to establish the compatibility of a belief in the modern astronomy and natural philosophy with their and Wesley’s doctrine respecting the inspired Scriptures, without reducing the doctrine itself to a plaything of wax; or rather to a half-inflated bladder, which, when the contents are rarefied in the heat of rhetorical generalities, swells out round, and without a crease or wrinkle; but bring it into the cool temperature of particulars, and you may press, and as it were except, what part you like—so it be but one part at a time—between your thumb and finger.
Now, I pray you, which is the more honest, nay, which the more reverential proceeding—to play at fast and loose in this way, or to say at once, “See here, in these several writings one and the same Holy Spirit, now sanctifying a chosen vessel, and fitting it for the reception of heavenly truths proceeding immediately from the mouth of God, and elsewhere working in frail and fallible men like ourselves, and like ourselves instructed by God’s word and laws?” The first Christian martyr had the form and features of an ordinary man, nor are we taught to believe that these features were miraculously transfigured into superhuman symmetry; but he being filled with the Holy Ghost, they that looked steadfastly on him, saw his face as it had been the face of an angel. Even so has it ever been, and so it ever will be with all who with humble hearts and a rightly disposed spirit scan the sacred volume. And they who read it with an evil heart of unbelief and an alien spirit, what boots for them the assertion that every sentence was miraculously communicated to the nominal author by God himself? Will it not rather present additional temptations to the unhappy scoffers, and furnish them with a pretext of self-justification?
When, in my third letter, I first echoed the question “Why should I not?” the answers came crowding on my mind. I am well content, however, to have merely suggested the main points, in proof of the positive harm which, both historically and spiritually, our religion sustains from this doctrine. Of minor importance, yet not to be overlooked, are the forced and fantastic interpretations, the arbitrary allegories and mystic expansions of proper names, to which this indiscriminate Bibliolatry furnished fuel, spark, and wind. A still greater evil, and less attributable to the visionary humour and weak judgment of the individual expositors, is the literal rendering of Scripture in passages, which the number and variety of images employed in different places to express one and the same verity, plainly mark out for figurative. And lastly, add to all these the strange—in all other writings unexampled—practice of bringing together into logical dependency detached sentences from books composed at the distance of centuries, nay, sometimes a millennium from each other, under different dispensations, and for different objects. Accommodations of elder Scriptural phrases—that favourite ornament and garnish of Jewish eloquence; incidental allusions to popular notions, traditions, apologues (for example, the dispute between the Devil and the archangel Michael about the body of Moses, Jude 9); fancies and anachronisms imported from the synagogue of Alexandria into Palestine, by or together with the Septuagint version, and applied as mere argumenta ad homines (for example, the delivery of the Law by the disposition of angels, Acts vii. 53, Gal. iii. 19, Heb. ii. 2),—these, detached from their context, and, contrary to the intention of the sacred writer, first raised into independent theses, and then brought together to produce or sanction some new credendum for which neither separately could have furnished a pretence! By this strange mosaic, Scripture texts have been worked up into passable likenesses of purgatory, Popery, the Inquisition, and other monstrous abuses. But would you have a Protestant instance of the superstitious use of Scripture arising out of this dogma? Passing by the Cabbala of the Hutchinsonian School as the dotage of a few weak-minded individuals, I refer you to Bishop Hacket’s sermons on the Incarnation. And if you have read the same author’s life of Archbishop Williams, and have seen and felt (as every reader of this latter work must see and feel) his talent, learning, acuteness, and robust good sense, you will have no difficulty in determining the quality and character of a dogma which could engraft such fruits on such a tree.
It will perhaps appear a paradox if, after all these reasons, I should avow that they weigh less in my mind against the doctrine, than the motives usually assigned for maintaining and enjoining it. Such, for instance, are the arguments drawn from the anticipated loss and damage that would result from its abandonment; as that it would deprive the Christian world of its only infallible arbiter in questions of faith and duty, suppress the only common and inappellable tribunal; that the Bible is the only religious bond of union and ground of unity among Protestants and the like. For the confutation of this whole reasoning, it might be sufficient to ask: Has it produced these effects? Would not the contrary statement be nearer to the fact? What did the Churches of the first four centuries hold on this point? To what did they attribute the rise and multiplication of heresies? Can any learned and candid Protestant affirm that there existed and exists no ground for the charges of Bossuet and other eminent Romish divines? It is no easy matter to know how to handle a party maxim, so framed, that with the exception of a single word, it expresses an important truth, but which by means of that word is made to convey a most dangerous error.
The Bible is the appointed conservatory, an indispensable criterion, and a continual source and support of true belief. But that the Bible is the sole source; that it not only contains, but constitutes, the Christian Religion; that it is, in short, a Creed, consisting wholly of articles of Faith; that consequently we need no rule, help, or guide, spiritual or historical, to teach us what parts are and what are not articles of Faith—all being such—and the difference between the Bible and the Creed being this, that the clauses of the latter are all unconditionally necessary to salvation, but those of the former conditionally so, that is, as soon as the words are known to exist in any one of the canonical books; and that, under this limitation, the belief is of the same necessity in both, and not at all affected by the greater or lesser importance of the matter to be believed;—this scheme differs widely from the preceding, though its adherents often make use of the same words in expressing their belief. And this latter scheme, I assert, was brought into currency by and in favour of those by whom the operation of grace, the aids of the Spirit, the necessity of regeneration, the corruption of our nature, in short, all the peculiar and spiritual mysteries of the Gospel were explained and diluted away.
