acquiescence of my intellect, and the deep consent of my conscience!
The very difficulties argue the truth of the whole scheme and system
for my understanding, since I see plainly that so must the truth
appear, if it be the truth.

V. But there is a Book of two parts, each part consisting of several
books. The first part (I speak in the character of an uninterested
critic or philologist) contains the relics of the literature of the
Hebrew people, while the Hebrew was still the living language. The
second part comprises the writings, and, with one or two
inconsiderable and doubtful exceptions, all the writings of the
followers of Christ within the space of ninety years from the date of
the Resurrection. I do not myself think that any of these writings
were composed as late as A.D. 120; but I wish to preclude all
dispute. This Book I resume as read, and yet unread--read and
familiar to my mind in all parts, but which is yet to be perused as a
whole, or rather a work, cujus particulas et sententiolas omnes et
singulas recogniturus sum, but the component integers of which, and
their conspiration, I have yet to study. I take up this work with
the purpose to read it for the first time as I should read any other
work, as far at least as I can or dare. For I neither can, nor dare,
throw off a strong and awful prepossession in its favour--certain as
I am that a large part of the light and life, in and by which I see,
love, and embrace the truths and the strengths co-organised into a
living body of faith and knowledge in the four preceding classes, has
been directly or indirectly derived to me from this sacred volume--
and unable to determine what I do not owe to its influences. But
even on this account, and because it has these inalienable claims on
my reverence and gratitude, I will not leave it in the power of
unbelievers to say that the Bible is for me only what the Koran is