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When, in my third letter, I first echoed the question “Why should I not?” the answers came crowding on my mind. I am well content, however, to have merely suggested the main points, in proof of the positive harm which, both historically and spiritually, our religion sustains from this doctrine. Of minor importance, yet not to be overlooked, are the forced and fantastic interpretations, the arbitrary allegories and mystic expansions of proper names, to which this indiscriminate Bibliolatry furnished fuel, spark, and wind. A still greater evil, and less attributable to the visionary humour and weak judgment of the individual expositors, is the literal rendering of Scripture in passages, which the number and variety of images employed in different places to express one and the same verity, plainly mark out for figurative. And lastly, add to all these the strange–in all other writings unexampled–practice of bringing together into logical dependency detached sentences from books composed at the distance of centuries, nay, sometimes a millennium from each other, under different dispensations, and for different objects. Accommodations of elder Scriptural phrases–that favourite ornament and garnish of Jewish eloquence; incidental allusions to popular notions, traditions, apologues (for example, the dispute between the Devil and the archangel Michael about the body of Moses, Jude 9); fancies and anachronisms imported from the synagogue of Alexandria into Palestine, by or together with the Septuagint version, and applied as mere argumenta ad homines (for example, the delivery of the Law by the disposition of angels, Acts vii. 53, Gal. iii. 19, Heb. ii. 2),–these, detached from their context, and, contrary to the intention of the sacred writer, first raised into independent theses, and then brought together to produce or sanction some new credendum for which neither separately could have furnished a pretence! By this strange mosaic, Scripture texts have been worked up into passable likenesses of purgatory, Popery, the Inquisition, and other monstrous abuses. But would you have a Protestant instance of the superstitious use of Scripture arising out of this dogma? Passing by the Cabbala of the Hutchinsonian School as the dotage of a few weak-minded individuals, I refer you to Bishop Hacket’s sermons on the Incarnation. And if you have read the same author’s life of Archbishop Williams, and have seen and felt (as every reader of this latter work must see and feel) his talent, learning, acuteness, and robust good sense, you will have no difficulty in determining the quality and character of a dogma which could engraft such fruits on such a tree.

It will perhaps appear a paradox if, after all these reasons, I should avow that they weigh less in my mind against the doctrine, than the motives usually assigned for maintaining and enjoining it. Such, for instance, are the arguments drawn from the anticipated loss and damage that would result from its abandonment; as that it would deprive the Christian world of its only infallible arbiter in questions of faith and duty, suppress the only common and inappellable tribunal; that the Bible is the only religious bond of union and ground of unity among Protestants and the like. For the confutation of this whole reasoning, it might be sufficient to ask: Has it produced these effects? Would not the contrary statement be nearer to the fact? What did the Churches of the first four centuries hold on this point? To what did they attribute the rise and multiplication of heresies? Can any learned and candid Protestant affirm that there existed and exists no ground for the charges of Bossuet and other eminent Romish divines? It is no easy matter to know how to handle a party maxim, so framed, that with the exception of a single word, it expresses an important truth, but which by means of that word is made to convey a most dangerous error.