use of Reason, where we are told _every learned (Scripture) critic has
his own hypothesis, and if the common text be not favourable to his
views a various lection shall be made authentic. The text must be
supposed to be defective or redundant, and the sense of it shall be
literal or metaphorical according as it best supports his own scheme.
Whole chapters or books shall be added or left out of the sacred canon,
or be turned into parables by this influence. Luther knew not well how
to reconcile the epistle of St. James to the doctrine of justification
by faith alone, and so he could not allow it to be divine. The Papists
bring all their Apocrypha into their Bible, and stamp divinity upon it,
for they can fancy purgatory is there, and they find prayers for the
dead. But they leave out the second commandment because it forbids the
worship of images. Others suppose the Mosaic history of the creation,
and the full of man, to be oriental ornaments, or a mere allegory,
because the literal sense of those three chapters of Genesis do not
agree with their theories._

These remarks are certainly not calculated to make 'considering men' put
their trust in Scripture. Coming from a Protestant Divine of such high
talent and learning, they may rather be expected to breed in
'considering men' very unorthodox opinions as well of the authenticity
as the genuineness of _both_ Testaments, and a strong suspicion that
Chillingworth was joking when he talked about their "sufficient
certainty." The author has searched Scripture in vain for 'sufficient
certainty,' with respect to the long catalogue of religious beliefs
which agitate and distract society. Laying claim to the character of a
'considering man,' he requires that Scripture to be proved the word of a
God before appealed to, as His Revelation; a feat no man has yet
accomplished. Priests, the cleverest, most industrious, and least
scrupulous, have tried their hands at the pious work, but all have