Now, I pray you, which is the more honest, nay, which the more reverential proceeding—to play at fast and loose in this way, or to say at once, “See here, in these several writings one and the same Holy Spirit, now sanctifying a chosen vessel, and fitting it for the reception of heavenly truths proceeding immediately from the mouth of God, and elsewhere working in frail and fallible men like ourselves, and like ourselves instructed by God’s word and laws?” The first Christian martyr had the form and features of an ordinary man, nor are we taught to believe that these features were miraculously transfigured into superhuman symmetry; but _he being filled with the Holy Ghost_, _they that looked steadfastly_ on _him_, _saw his face as it had been the face of an angel_. Even so has it ever been, and so it ever will be with all who with humble hearts and a rightly disposed spirit scan the sacred volume. And they who read it with _an evil heart of unbelief_ and an alien spirit, what boots for them the assertion that every sentence was miraculously communicated to the nominal author by God himself? Will it not rather present additional temptations to the unhappy scoffers, and furnish them with a pretext of self-justification? 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