pace with modern philosophy; in short, it is a selection from
the classical doctrines of religion, exhibited under their newest
revision; or, generally, it is an attempt to show, from what is
going on amongst the most moving orders in the English Church, how
far it is possible that strict orthodoxy should bend, on the one
side, to new impulses, derived from an advancing philosophy, and
yet, on the other side, should reconcile itself, both verbally and
in spirit, with ancient standards. But if _Phil._ is eclectic,
then _I_ will be eclectic; if _Phil._ has a right to be
desultory, then _I_ have a right. _Phil._ is my leader.
I can't, in reason, be expected to be better than _he_ is.
If I'm wrong, _Phil._ ought to set me a better example. And
here, before this honorable audience of the public, I charge all my
errors (whatever they may be, past or coming) upon _Phil.'s_
misconduct.

Having thus established my patent of vagrancy, and my license for
picking and choosing, I choose out these three articles to toy
with:--first, Bibliolatry; second, Development applied to the Bible
and Christianity; third, Philology, as the particular resource
against false philosophy, relied on by _Phil._

_Bibliolatry._--We Protestants charge upon the Ponteficii, as
the more learned of our fathers always called the Roman Catholics,
_Mariolatry_; they pay undue honors, say we, to the Virgin.
They in return charge upon us, _Bibliolatry_, or a superstitious
allegiance--an idolatrous homage--to the words, syllables,
and punctuation of the Bible. They, according to _us_, deify
a woman; and we, according to _them_, deify an arrangement
of printer's types. As to _their_ error, we need not mind _that:_