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And how have these men treated this very Bible?  I, who indeed prize and reverence this sacred library, as of all outward means and conservatives of Christian faith and practice the surest and the most reflective of the inward Word; I, who hold that the Bible contains the religion of Christians, but who dare not say that whatever is contained in the Bible is the Christian religion, and who shrink from all question respecting the comparative worth and efficacy of the written Word as weighed against the preaching of the Gospel, the discipline of the Churches, the continued succession of the Ministry, and the communion of Saints, lest by comparing them I should seem to detach them; I tremble at the processes which the Grotian divines without scruple carry on in their treatment of the sacred writers, as soon as any texts declaring the peculiar tenets of our Faith are cited against them—even tenets and mysteries which the believer at his baptism receives as the title-writ and bosom-roll of his adoption; and which, according to my scheme, every Christian born in Church-membership ought to bring with him to the study of the sacred Scriptures as the master-key of interpretation.  Whatever the doctrine of infallible dictation may be in itself, in their hands it is to the last degree nugatory, and to be paralleled only by the Romish tenet of Infallibility—in the existence of which all agree, but where, and in whom, it exists stat adhuc sub lite.  Every sentence found in a canonical Book, rightly interpreted, contains the dictum of an infallible Mind; but what the right interpretation is—or whether the very words now extant are corrupt or genuine—must be determined by the industry and understanding of fallible, and alas! more or less prejudiced theologians.

And yet I am told that this doctrine must not be resisted or called in question, because of its fitness to preserve unity of faith, and for the prevention of schism and sectarian byways!  Let the man who holds this language trace the history of Protestantism, and the growth of sectarian divisions, ending with Dr. Hawker’s ultra-Calvinistic Tracts, and Mr. Belsham’s New Version of the Testament.  And then let him tell me that for the prevention of an evil which already exists, and which the boasted preventive itself might rather seem to have occasioned, I must submit to be silenced by the first learned infidel, who throws in my face the blessing of Deborah, or the cursings of David, or the Grecisms and heavier difficulties in the biographical chapters of the Book of Daniel, or the hydrography and natural philosophy of the Patriarchal ages.  I must forego the means of silencing, and the prospect of convincing, an alienated brother, because I must not thus answer “My Brother!  What has all this to do with the truth and the worth of Christianity?  If you reject à priori all communion with the Holy Spirit, there is indeed a chasm between us, over which we cannot even make our voices intelligible to each other.  But if—though but with the faith of a Seneca or an Antonine—you admit the co-operation of a Divine Spirit in souls desirous of good, even as the breath of heaven works variously in each several plant according to its kind, character, period of growth, and circumstance of soil, clime, and aspect; on what ground can you assume that its presence is incompatible with all imperfection in the subject—even with such imperfection as is the natural accompaniment of the unripe season?  If you call your gardener or husbandman to account for the plants or crops he is raising, would you not regard the special purpose in each, and judge of each by that which it was tending to?  Thorns are not flowers, nor is the husk serviceable.  But it was not for its thorns, but for its sweet and medicinal flowers that the rose was cultivated; and he who cannot separate the husk from the grain, wants the power because sloth or malice has prevented the will.  I demand for the Bible only the justice which you grant to other books of grave authority, and to other proved and acknowledged benefactors of mankind.  Will you deny a spirit of wisdom in Lord Bacon, because in particular facts he did not possess perfect science, or an entire immunity from the positive errors which result from imperfect insight?  A Davy will not so judge his great predecessor; for he recognises the spirit that is now working in himself, and which under similar defects of light and obstacles of error had been his guide and guardian in the morning twilight of his own genius.  Must not the kindly warmth awaken and vivify the seed, in order that the stem may spring up and rejoice in the light?  As the genial warmth to the informing light, even so is the predisposing Spirit to the revealing Word.”

If I should reason thus—but why do I say if?  I have reasoned thus with more than one serious and well-disposed sceptic; and what was the answer?—“You speak rationally, but seem to forget the subject.  I have frequently attended meetings of the British and Foreign Bible Society, where I have heard speakers of every denomination, Calvinist and Arminian, Quaker and Methodist, Dissenting Ministers and Clergymen, nay, dignitaries of the Established Church, and still have I heard the same doctrine—that the Bible was not to be regarded or reasoned about in the way that other good books are or may be—that the Bible was different in kind, and stood by itself.  By some indeed this doctrine was rather implied than expressed, but yet evidently implied.  But by far the greater number of the speakers it was asserted in the strongest and most unqualified words that language could supply.  What is more, their principal arguments were grounded on the position, that the Bible throughout was dictated by Omniscience, and therefore in all its parts infallibly true and obligatory, and that the men whose names are prefixed to the several books or chapters were in fact but as different pens in the hand of one and the same Writer, and the words the words of God Himself: and that on this account all notes and comments were superfluous, nay, presumptuous—a profane mixing of human with divine, the notions of fallible creatures with the oracles of Infallibility—as if God’s meaning could be so clearly or fitly expressed in man’s as in God’s own words!  But how often you yourself must have heard the same language from the pulpit!”

What could I reply to this?  I could neither deny the fact, nor evade the conclusion—namely, that such is at present the popular belief.  Yes—I at length rejoined—I have heard this language from the pulpit, and more than once from men who in any other place would explain it away into something so very different from the literal sense of their words as closely to resemble the contrary.  And this, indeed, is the peculiar character of the doctrine, that you cannot diminish or qualify but you reverse it.  I have heard this language from men who knew as well as myself that the best and most orthodox divines have in effect disclaimed the doctrine, inasmuch as they confess it cannot be extended to the words of the sacred writers, or the particular import—that therefore the doctrine does not mean all that the usual wording of it expresses, though what it does mean, and why they continue to sanction this hyperbolical wording, I have sought to learn from them in vain.  But let a thousand orators blazon it at public meetings, and let as many pulpits echo it, surely it behoves you to inquire whether you cannot be a Christian on your own faith; and it cannot but be beneath a wise man to be an Infidel on the score of what other men think fit to include in their Christianity!

Now suppose—and, believe me, the supposition will vary little from the fact—that in consequence of these views the sceptic’s mind had gradually opened to the reception of all the truths enumerated in my first Letter.  Suppose that the Scriptures themselves from this time had continued to rise in his esteem and affection—the better understood, the more dear; as in the countenance of one, whom through a cloud of prejudices we have at least learned to love and value above all others, new beauties dawn on us from day to day, till at length we wonder how we could at any time have thought it other than most beautiful.  Studying the sacred volume in the light and in the freedom of a faith already secured, at every fresh meeting my sceptic friend has to tell me of some new passage, formerly viewed by him as a dry stick on a rotten branch, which has budded and, like the rod of Aaron, brought forth buds and bloomed blossoms, and yielded almonds.  Let these results, I say, be supposed—and shall I still be told that my friend is nevertheless an alien in the household of Faith?  Scrupulously orthodox as I know you to be, will you tell me that I ought to have left this sceptic as I found him, rather than attempt his conversion by such means; or that I was deceiving him, when I said to him:—

“Friend!  The truth revealed through Christ has its evidence in itself, and the proof of its divine authority in its fitness to our nature and needs; the clearness and cogency of this proof being proportionate to the degree of self-knowledge in each individual hearer.  Christianity has likewise its historical evidences, and these as strong as is compatible with the nature of history, and with the aims and objects of a religious dispensation.  And to all these Christianity itself, as an existing power in the world, and Christendom as an existing fact, with the no less evident fact of a progressive expansion, give a force of moral demonstration that almost supersedes particular testimony.  These proofs and evidences would remain unshaken, even though the sum of our religion were to be drawn from the theologians of each successive century, on the principle of receiving that only as divine which should be found in all—quod semper, quod ubique, quod ab omnibus.  Be only, my friend! as orthodox a believer as you would have abundant reason to be, though from some accident of birth, country, or education, the precious boon of the Bible, with its additional evidence, had up to this moment been concealed from you;—and then read its contents with only the same piety which you freely accord on other occasions to the writings of men, considered the best and wisest of their several ages!  What you find therein coincident with your pre-established convictions, you will of course recognise as the Revealed Word, while, as you read the recorded workings of the Word and the Spirit in the minds, lives, and hearts of spiritual men, the influence of the same Spirit on your own being, and the conflicts of grace and infirmity in your own soul, will enable you to discern and to know in and by what spirit they spake and acted—as far at least as shall be needful for you, and in the times of your need.

“Thenceforward, therefore, your doubts will be confined to such parts or passages of the received Canon as seem to you irreconcilable with known truths, and at variance with the tests given in the Scriptures themselves, and as shall continue so to appear after you have examined each in reference to the circumstances of the writer or speaker, the dispensation under which he lived, the purpose of the particular passage, and the intent and object of the Scriptures at large.  Respecting these, decide for yourself: and fear not for the result.  I venture to tell it you beforehand.  The result will be, a confidence in the judgment and fidelity of the compilers of the Canon increased by the apparent exceptions.  For they will be found neither more nor greater than may well be supposed requisite, on the one hand, to prevent us from sinking into a habit of slothful, undiscriminating acquiescence, and on the other to provide a check against those presumptuous fanatics who would rend the Urim and Thummim from the breastplate of judgment, and frame oracles by private divination from each letter of each disjointed gem, uninterpreted by the Priest, and deserted by the Spirit, which shines in the parts only as it pervades and irradiates the whole.”

Such is the language in which I have addressed a halting friend—halting, yet with his face toward the right path.  If I have erred, enable me to see my error.  Correct me, or confirm me.

Farewell.

LETTER V

Yes, my dear friend, it is my conviction that in all ordinary cases the knowledge and belief of the Christian Religion should precede the study of the Hebrew Canon.  Indeed, with regard to both Testaments, I consider oral and catechismal instruction as the preparative provided by Christ himself in the establishment of a visible Church.  And to make the Bible, apart from the truths, doctrines, and spiritual experiences contained therein, the subject of a special article of faith, I hold an unnecessary and useless abstraction, which in too many instances has the effect of substituting a barren acquiescence in the letter for the lively faith that cometh by hearing; even as the hearing is productive of this faith, because it is the Word of God that is heard and preached.  (Rom. x. 8, 17.)  And here I mean the written Word preserved in the armoury of the Church to be the sword of faith out of the mouth of the preacher, as Christ’s ambassador and representative (Rev. i. 16), and out of the heart of the believer from generation to generation.  Who shall dare dissolve or loosen this holy bond, this divine reciprocality, of Faith and Scripture?  Who shall dare enjoin aught else as an object of saving faith, beside the truths that appertain to salvation?  The imposers take on themselves a heavy responsibility, however defensible the opinion itself, as an opinion, may be.  For by imposing it, they counteract their own purposes.  They antedate questions, and thus, in all cases, aggravate the difficulty of answering them satisfactorily.  And not seldom they create difficulties that might never have occurred.  But, worst of all, they convert things trifling or indifferent into mischievous pretexts for the wanton, fearful difficulties for the weak, and formidable objections for the inquiring.  For what man fearing God dares think any the least point indifferent, which he is required to receive as God’s own immediate Word miraculously infused, miraculously recorded, and by a succession of miracles preserved unblended and without change?—Through all the pages of a large and multifold volume, at each successive period, at every sentence, must the question recur:—“Dare I believe—do I in my heart believe—these words to have been dictated by an infallible reason, and the immediate utterance of Almighty God?”—No!  It is due to Christian charity that a question so awful should not be put unnecessarily, and should not be put out of time.  The necessity I deny.  And out of time the question must be put, if after enumerating the several articles of the Catholic Faith I am bound to add:—“and further you are to believe with equal faith, as having the same immediate and miraculous derivation from God, whatever else you shall hereafter read in any of the sixty-six books collected in the Old and New Testaments.”

I would never say this.  Yet let me not be misjudged as if I treated the Scriptures as a matter of indifference.  I would not say this, but where I saw a desire to believe, and a beginning love of Christ, I would there say:—“There are likewise sacred writings, which, taken in connection with the institution and perpetuity of a visible Church, all believers revere as the most precious boon of God, next to Christianity itself, and attribute both their communication and preservation to an especial Providence.  In them you will find all the revealed truths, which have been set forth and offered to you, clearly and circumstantially recorded; and, in addition to these, examples of obedience and disobedience both in states and individuals, the lives and actions of men eminent under each dispensation, their sentiments, maxims, hymns, and prayers—their affections, emotions, and conflicts;—in all which you will recognise the influence of the Holy Spirit, with a conviction increasing with the growth of your own faith and spiritual experience.”

Farewell.

LETTER VI

My Dear Friend,

In my last two Letters I have given the state of the argument as it would stand between a Christian, thinking as I do, and a serious well-disposed Deist.  I will now endeavour to state the argument, as between the former and the advocates for the popular belief,—such of them, I mean, as are competent to deliver a dispassionate judgment in the cause.  And again, more particularly, I mean the learned and reflecting part of them, who are influenced to the retention of the prevailing dogma by the supposed consequences of a different view, and, especially, by their dread of conceding to all alike, simple and learned, the privilege of picking and choosing the Scriptures that are to be received as binding on their consciences.  Between these persons and myself the controversy may be reduced to a single question:—

Is it safer for the individual, and more conducive to the interests of the Church of Christ, in its twofold character of pastoral and militant, to conclude thus:—The Bible is the Word of God, and therefore, true, holy, and in all parts unquestionable?  Or thus:—The Bible, considered in reference to its declared ends and purposes, is true and holy, and for all who seek truth with humble spirits an unquestionable guide, and therefore it is the Word of God?

In every generation, and wherever the light of Revelation has shone, men of all ranks, conditions, and states of mind have found in this volume a correspondent for every movement toward the better, felt in their own hearts, the needy soul has found supply, the feeble a help, the sorrowful a comfort; yea, be the recipiency the least that can consist with moral life, there is an answering grace ready to enter.  The Bible has been found a Spiritual World, spiritual and yet at the same time outward and common to all.  You in one place, I in another, all men somewhere or at some time, meet with an assurance that the hopes and fears, the thoughts and yearnings that proceed from, or tend to, a right spirit in us, are not dreams or fleeting singularities, no voices heard in sleep, or spectres which the eye suffers but not perceives.  As if on some dark night a pilgrim, suddenly beholding a bright star moving before him, should stop in fear and perplexity.  But lo! traveller after traveller passes by him, and each, being questioned whither he is going, makes answer, “I am following yon guiding star!”  The pilgrim quickens his own steps, and presses onward in confidence.  More confident still will he be, if, by the wayside, he should find, here and there, ancient monuments, each with its votive lamp, and on each the name of some former pilgrim, and a record that there he had first seen or begun to follow the benignant Star!

No otherwise is it with the varied contents of the Sacred Volume.  The hungry have found food, the thirsty a living spring, the feeble a staff, and the victorious warfarer songs of welcome and strains of music; and as long as each man asks on account of his wants, and asks what he wants, no man will discover aught amiss or deficient in the vast and many-chambered storehouse.  But if, instead of this, an idler or scoffer should wander through the rooms, peering and peeping, and either detects, or fancies he has detected, here a rusted sword or pointless shaft, there a tool of rude construction, and superseded by later improvements (and preserved, perhaps, to make us more grateful for them);—which of two things will a sober-minded man,—who, from his childhood upward had been fed, clothed, armed, and furnished with the means of instruction from this very magazine,—think the fitter plan?  Will he insist that the rust is not rust, or that it is a rust sui generis, intentionally formed on the steel for some mysterious virtue in it, and that the staff and astrolabe of a shepherd-astronomer are identical with, or equivalent to, the quadrant and telescope of Newton or Herschel?  Or will he not rather give the curious inquisitor joy of his mighty discoveries, and the credit of them for his reward?

Or lastly, put the matter thus: For more than a thousand years the Bible, collectively taken, has gone hand in hand with civilisation, science, law—in short, with the moral and intellectual cultivation of the species, always supporting, and often leading, the way.  Its very presence, as a believed Book, has rendered the nations emphatically a chosen race, and this too in exact proportion as it is more or less generally known and studied.  Of those nations which in the highest degree enjoy its influences it is not too much to affirm, that the differences, public and private, physical, moral and intellectual, are only less than what might be expected from a diversity in species.  Good and holy men, and the best and wisest of mankind, the kingly spirits of history, enthroned in the hearts of mighty nations, have borne witness to its influences, have declared it to be beyond compare the most perfect instrument, the only adequate organ, of Humanity; the organ and instrument of all the gifts, powers, and tendencies, by which the individual is privileged to rise above himself—to leave behind, and lose his individual phantom self, in order to find his true self in that Distinctness where no division can be—in the Eternal I AM, the Ever-living Word, of whom all the elect from the archangel before time throne to the poor wrestler with the Spirit until the breaking of day are but the fainter and still fainter echoes.  And are all these testimonies and lights of experience to lose their value and efficiency because I feel no warrant of history, or Holy Writ, or of my own heart for denying, that in the framework and outward case of this instrument a few parts may be discovered of less costly materials and of meaner workmanship?  Is it not a fact that the Books of the New Testament were tried by their consonance with the rule, and according to the analogy, of faith?  Does not the universally admitted canon—that each part of Scripture must be interpreted by the spirit of the whole—lead to the same practical conclusion as that for which I am now contending—namely, that it is the spirit of the Bible, and not the detached words and sentences, that is infallible and absolute?  Practical, I say, and spiritual too; and what knowledge not practical or spiritual are we entitled to seek in our Bibles?  Is the grace of God so confined—are the evidences of the present and actuating Spirit so dim and doubtful—that to be assured of the same we must first take for granted that all the life and co-agency of our humanity is miraculously suspended?

Whatever is spiritual, is eo nomine supernatural; but must it be always and of necessity miraculous?  Miracles could open the eyes of the body; and he that was born blind beheld his Redeemer.  But miracles, even those of the Redeemer himself, could not open the eyes of the self-blinded, of the Sadducean sensualist, or the self-righteous Pharisee—while to have said, I saw thee under the fig-tree, sufficed to make a Nathanael believe.

To assert and to demand miracles without necessity was the vice of the unbelieving Jews of old; and from the Rabbis and Talmudists the infection has spread.  And would I could say that the symptoms of the disease are confined to the Churches of the Apostasy!  But all the miracles, which the legends of Monk or Rabbi contain, can scarcely be put in competition, on the score of complication, inexplicableness, the absence of all intelligible use or purpose, and of circuitous self-frustration, with those that must be assumed by the maintainers of this doctrine, in order to give effect to the series of miracles, by which all the nominal composers of the Hebrew nation before the time of Ezra, of whom there are any remains, were successively transformed into automaton compositors—so that the original text should be in sentiment, image, word, syntax, and composition an exact impression of the divine copy!  In common consistency the theologians, who impose this belief on their fellow Christians, ought to insist equally on the superhuman origin and authority of the Masora, and to use more respectful terms, than has been their wont of late, in speaking of the false Aristeas’s legend concerning the Septuagint.  And why the miracle should stop at the Greek Version, and not include the Vulgate, I can discover no ground in reason.  Or if it be an objection to the latter, that this belief is actually enjoined by the Papal Church, yet the number of Christians who road the Lutheran, the Genevan, or our own authorised, Bible, and are ignorant of the dead languages, greatly exceeds the number of those who have access to the Septuagint.  Why refuse the writ of consecration to these, or to the one at least appointed by the assertors’ own Church?  I find much more consistency in the opposition made under pretext of this doctrine to the proposals and publications of Kennicot, Mill, Bentley, and Archbishop Newcome.

But I am weary of discussing a tenet which the generality of divines and the leaders of the religious public have ceased to defend, and yet continue to assert or imply.  The tendency manifested in this conduct, the spirit of this and the preceding century, on which, not indeed the tenet itself, but the obstinate adherence to it against the clearest light of reason and experience, is grounded—this it is which, according to my conviction, gives the venom to the error, and justifies the attempt to substitute a juster view.  As long as it was the common and effective belief of all the Reformed Churches (and by none was it more sedulously or more emphatically enjoined than by the great Reformers of our Church), that by the good Spirit were the spirits tried, and that the light, which beams forth from the written Word, was its own evidence for the children of light; as long as Christians considered their Bible as a plenteous entertainment, where every guest, duly called and attired, found the food needful and fitting for him, and where each—instead of troubling himself about the covers not within his reach—beholding all around him glad and satisfied, praised the banquet and thankfully glorified the Master of the feast—so long did the tenet—that the Scriptures were written under the special impulse of the Holy Ghost remain safe and profitable.  Nay, in the sense, and with the feelings, in which it was asserted, it was a truth—a truth to which every spiritual believer now and in all times will bear witness by virtue of his own experience.  And if in the overflow of love and gratitude they confounded the power and presence of the Holy Spirit, working alike in weakness and in strength, in the morning mists and in the clearness of the full day; if they confounded this communion and co-agency of divine grace, attributable to the Scripture generally, with those express, and expressly recorded, communications and messages of the Most High which form so large and prominent a portion of the same Scriptures; if, in short, they did not always duly distinguish the inspiration, the imbreathment, of the predisposing and assisting Spirit from the revelation of the informing Word, it was at worst a harmless hyperbole.  It was holden by all, that if the power of the Spirit from without furnished the text, the grace of the same Spirit from within must supply the comment.

In the sacred Volume they saw and reverenced the bounden wheat-sheaf that stood upright and had obeisance from all the other sheaves (the writings, I mean, of the Fathers and Doctors of the Church), sheaves depreciated indeed, more or less, with tares,

“and furrow-weeds,

Darnel and many an idle flower that grew

Mid the sustaining corn;”

yet sheaves of the same harvest, the sheaves of brethren!  Nor did it occur to them, that, in yielding the more full and absolute honour to the sheaf of the highly favoured of their Father, they should be supposed to attribute the same worth and quality to the straw-bands which held it together.  The bread of life was there.  And this in an especial sense was bread from Heaven; for no where had the same been found wild; no soil or climate dared claim it for its natural growth.  In simplicity of heart they received the Bible as the precious gift of God, providential alike in origin, preservation, and distribution, without asking the nice question whether all and every part were likewise miraculous.  The distinction between the providential and the miraculous, between the Divine Will working with the agency of natural causes, and the same Will supplying their place by a special fiat—this distinction has, I doubt not, many uses in speculative divinity.  But its weightiest practical application is shown, when it is employed to free the souls of the unwary and weak in faith from the nets and snares, the insidious queries and captious objections, of the Infidel by calming the flutter of their spirits.  They must be quieted, before we can commence the means necessary for their disentanglement.  And in no way can this be better effected than when the frightened captives are made to see in how many points the disentangling itself is a work of expedience rather than of necessity; so easily and at so little loss might the web be cut or brushed away.

First, let their attention be fixed on the history of Christianity as learnt from universal tradition, and the writers of each successive generation.  Draw their minds to the fact of the progressive and still continuing fulfilment of the assurance of a few fishermen, that both their own religion, though of Divine origin, and the religion of their conquerors, which included or recognised all other religious of the known world, should be superseded by the faith in a man recently and ignominiously executed.  Then induce them to meditate on the universals of Christian Faith—on Christianity taken as the sum of belief common to Greek and Latin, to Romanist and Protestant.  Show them that this and only this is the ordo traditionis, quam tradiderunt Apostoli iis quibus committebant ecclesias, and which we should have been bound to follow, says Irenæus, si neque Apostoli quidem Scripturas reliquissent.  This is that regula fidei, that sacramentum symboli memoriæ mandatum, of which St. Augustine says:—noveritis hoc esse Fidei Catholicæ fundamentum super quod edificium surrexit Ecclesiæ.  This is the norma Catholici et Ecclesiastici sensus, determined and explicated, but not augmented, by the Nicene Fathers, as Waterland has irrefragably shown; a norm or model of Faith grounded on the solemn affirmations of the Bishops collected from all parts of the Roman Empire, that this was the essential and unalterable Gospel received by them from their predecessors in all the churches as the παράδοσις ἐκκλησιαστικὴ cui, says Irenæus, assentiunt multæ gentes eorum qui in Christum credunt sine charta et atramento, scriptam habentes per Spiritum in cordibus suis salutem, et veterum traditionem diligenter custodientes.  Let the attention of such as have been shaken by the assaults of infidelity be thus directed, and then tell me wherein a spiritual physician would be blameworthy, if he carried on the cure by addressing his patient in this manner:—