Now, for ‘Pentateuch’ substitute ‘Old and New Testament,’ and then I say that this is the doctrine which I reject as superstitious and unscriptural. And yet as long as the conceptions of the revealing Word and the inspiring Spirit are identified and confounded, I assert that whatever says less than this, says little more than nothing. For how can absolute infallibility be blended with fallibility? Where is the infallible criterion? How can infallible truth be infallibly conveyed in defective and fallible expressions? The Jewish teachers confined this miraculous character to the Pentateuch. Between the Mosaic and the Prophetic inspiration they asserted such a difference as amounts to a diversity; and between both the one and the other, and the remaining books comprised under the tithe of _Hagiographa_, the interval was still wider, and the inferiority in kind, and not only in degree, was unequivocally expressed. If we take into account the habit, universal with the Hebrew doctors, of referring all excellent or extraordinary things to the great First Cause, without mention of the proximate and instrumental causes—a striking illustration of which may be obtained by comparing the narratives of the same event in the Psalms and in the historical books; and if we further reflect that the distinction of the providential and the miraculous did not enter into their forms of thinking—at all events not into their mode of conveying their thoughts—the language of the Jews respecting the _Hagiographa_ will be found to differ little, if at all, from that of religious persons among ourselves, when speaking of an author abounding in gifts, stirred up by the Holy Spirit, 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.