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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?