dread of the new power; and this the more easily that Protestantism itself placed these means in her hands. There soon arose, namely, in the bosom of the latter, a new Gnostiscism; bearing indeed the form of Protestantism and taking its stand on the Bible, but, like the old Gnostiscism, maintaining the principle that the Bible must be interpreted by Reason; that is, by such Reason as these Gnostics themselves possessed;—and they were just so far reasonable as the worst of all philosophical systems, that of Locke, enabled them to be. They did no other service than combating some of the Paulinean notions;—that of vicarious satisfaction, saving faith in this satisfaction, &c.;—leaving untouched the great leading error of an arbitrary God, now making Covenants, and now abolishing them, according to time and circumstances. By this means Protestantism lost almost every feature of Positive Religion, and the followers of the old faith were enabled, aptly enough, to represent it as absolute Infidelity. Thus securely protected against its assailants, the Church had nothing more to fear from Authorship and its attendant tribe of Readers; and these could now propagate their opinions out of Protestant into Catholic States under the name of Independent Philosophy.
Thus much it was necessary for me to say in order to resolve the question with which we set out, as to the origin of the high value which is now set upon the printed letter. In this inquiry, I have had to touch upon matters which possess great value for many who associate them with what alone is possessed of absolute value—with Religion. I have spoken of Catholicism and Protestantism, so that it may be seen that I hold them both to be in error in the most important matter at issue; and I would not willingly leave this matter without, at least, declaring my own view of it.
In my opinion, both parties stand on one common ground which is wholly untenable,—the Paulinean theory;—which,
