Confessions of an Inquiring Spirit etc [7]
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 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
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 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