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LETTER II.

My dear friend,

In my last Letter I said that in the Bible there is more that FINDS me than I have experienced in all other books put together; that the words of the Bible find me at greater depths of my being; and that whatever finds me brings with it an irresistible evidence of its having proceeded from the Holy Spirit. But the doctrine in question requires me to believe that not only what finds me, but that all that exists in the sacred volume, and which I am bound to find therein, was–not alone inspired by, that is composed by, men under the actuating influence of the Holy Spirit, but likewise–dictated by an Infallible Intelligence; that the writers, each and all, were divinely informed as well as inspired. Now here all evasion, all excuse, is cut off. An infallible intelligence extends to all things, physical no less than spiritual. It may convey the truth in any one of the three possible languages–that of sense, as objects appear to the beholder on this earth; or that of science, which supposes the beholder placed in the centre; or that of philosophy, which resolves both into a supersensual reality. But whichever be chosen–and it is obvious that the incompatibility exists only between the first and second, both of them being indifferent and of equal value to the third–it must be employed consistently; for an infallible intelligence must intend to be intelligible, and not to deceive. And, moreover, whichever of these three languages be chosen, it must be translatable into truth. For this is the very essence of the doctrine, that one and the same intelligence is speaking in the unity of a person; which unity is no more broken by the diversity of the pipes through which it makes itself audible, than is a tune by the different instruments on which it is played by a consummate musician, equally perfect in all. One instrument may be more capacious than another, but as far as its compass extends, and in what it sounds forth, it will be true to the conception of the master. I can conceive no softening here which would not nullify the doctrine, and convert it to a cloud for each man’s fancy to shift and shape at will. And this doctrine, I confess, plants the vineyard of the Word with thorns for me, and places snares in its pathways. These may be delusions of an evil spirit; but ere I so harshly question the seeming angel of light–my reason, I mean, and moral sense in conjunction with my clearest knowledge–I must inquire on what authority this doctrine rests. And what other authority dares a truly catholic Christian admit as coercive in the final decision, but the declarations of the Book itself–though I should not, without struggles, and a trembling reluctance, gainsay even a universal tradition?

I return to the Book. With a full persuasion of soul respecting all the articles of the Christian Faith, as contained in the first four classes, I receive willingly also the truth of the history, namely, that the Word of the Lord did come to Samuel, to Isaiah, to others; and that the words which gave utterance to the same are faithfully recorded. But though the origin of the words, even as of the miraculous acts, be supernatural, yet the former once uttered, the latter once having taken their place among the phenomena of the senses, the faithful recording of the same does not of itself imply, or seem to require, any supernatural working, other than as all truth and goodness are such. In the books of Moses, and once or twice in the prophecy of Jeremiah, I find it indeed asserted that not only the words were given, but the recording of the same enjoined by the special command of God, and doubtless executed under the special guidance of the Divine Spirit. As to all such passages, therefore, there can be no dispute; and all others in which the words are by the sacred historian declared to have been the Word of the Lord supernaturally communicated, I receive as such with a degree of confidence proportioned to the confidence required of me by the writer himself, and to the claims he himself makes on my belief.