Your letter announces your retirement from the promised controversy. Knowing that in taking this step you could not put yourselves in the right, it is only natural perhaps that you should resolve to set your opponents in the wrong, and to cover your own retreat by throwing scorn on their religious character. Theology appears in this instance to have borrowed a hint from the “laws of honour;” and as in the world a “passage of arms” is sometimes evaded, under the pretence that the antagonist is too little of a gentleman, so in the church a polemical collision may be declined, because the opponent is too little of a believer.
You refuse to fulfil your pledge to the public and ourselves on two grounds:—
I. Because we do not acknowledge the plenary inspiration of the Scriptures.
II. Because we think it impossible to infer from miracles the mental infallibility of the performer. It is of no use, you say, to argue about divine truth with those who do not believe in “a written and infallibly accurate revelation from God to man.”
We will concede, for the moment, and under protest, your narrow meaning of the words “inspiration” and “revelation;” and without disturbing your usage of them, we submit that the reasons advanced by you afford not even a plausible pretext for having violated your pledge. First, as to the plea that we are put out of the controversy by our unexpected denial of the intellectual infallibility of the sacred writers; and that to argue about the meaning of the Bible is a waste of time, till its verbal inspiration is established. We reply,—
I. That it was you yourselves who started this very question of inspiration for argument between us. In his letter of February 18th, Mr. Ould gives this account of our projected controversy: “We proposed to discuss with you the EVIDENCE of the genuineness, authenticity, and inspiration of the Holy Scriptures;” he taunts us with reluctance to take up this “greatest of testimonial questions,” with “refusing to come forward boldly, and debate it fairly before the church.”[[10]] We have come forward boldly, and this is now the alleged reason why there is to be no debate at all before the church. Moreover, at the time when you said “we accept your terms,” you regarded us as holding the very opinions which are now made the excuse for a retreat; in your first lecture they are made a chief ground of indictment against us, and pages are crowded with citations from Unitarian writers, expressing those same sentiments, which, when avowed by your own opponents, are to make them unfit to be addressed, and to exempt you from the duty of reply. Of the spirit of this proceeding, observers of honourable mind must judge; they, as well as you, are well aware, that to pronounce men unworthy of attack, is itself an attack of the last degree of bitterness.
II. Your refusal to settle with us the meaning of Scripture till the plenary inspiration is acknowledged, is in plain contradiction to your own principles. You fix the imputation of deception on our statement, that “the process of interpretation may go on undisturbed by any reference to the theory of verbal inspiration.” Yet is this only a repetition of what Mr. Byrth himself says, “In whatever light the Christian Scriptures are regarded, whether as the result of plenary inspiration, as we Trinitarians believe, or as the uninspired productions of the first teachers of Christianity, or even as the forgeries of imposture, the meaning of their contents is a question apart from all others.”[[11]]
Dr. Tattershall, in common with all sound divines, makes it the first step of scriptural inquiry to “examine the contents” of the books under the guidance of the following principle: that “any message coming from God must be consistent with the character of the same holy being, as exhibited in his works,” and must have “consistency with itself:”[[12]] and he justly states, that whether we ought to take the last step, of admitting the divine authority of the doctrines, must still be contingent on those doctrines, “being themselves wise and holy,”—“lessons worthy of God.”[[13]] These principles are violated, unless our investigation into your doctrines is taken in the following order:—
I. Are your doctrines true to the sense of Scripture? If not, the controversy ends here; if they are, then,
II. Are they self-consistent; reconcilable with the teachings of God’s works, pure and holy? If not, the controversy ends here; if they are, then,