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 ■JAN 
 
 CHRISTIAN LETTERS 
 
 TO 
 
 A PHYSIClAJy, 
 
 AT L 
 
 « What think ye of Christ ?— is the test 
 To try both your state and your scheme ; 
 You cannot be right in the rest, 
 Unless you think rightly of Him." 
 
 Olney Hymns. 
 ALSO, 
 
 AN EXPOSTULATION 
 
 AGAINST 
 
 ASHDOD.PHRASEOLOGY ; 
 
 AND SOME 
 
 Thoughts on the prevalent Inaptness 
 
 OF THE 
 
 CHRISTIAN believer's COSTUME. 
 
 •*^»^»i^** ■^•f.^^.r^ ■f^.^^.f.f 
 
 BIT EPSIZiOir. p£:eud, 
 
 PUBLISHED BY SIMPKIN AND MARSHALL, 
 STATIONERS' COURT. 
 
 1825. 
 
PRINTED By W. SMITH, KING STREET, LONG ACRE. 
 
PREFACE 
 
 Christianity — how consolitary and 
 animatinor to some — how nninterestinor and 
 insipid to others ! but whence this distinction? 
 are we not all pleasingly or painfully interested 
 in its truth and reality ? — are we not all flitting 
 through the briefest span of time ? — does not 
 eternity encircle all our anticipations ? 
 
 Will not each beating heart, after a few 
 more pulsations, be deprived of its vital in- 
 fluence and moulder in the dust ? — does not 
 even the glittering world admit " The paths of 
 glory lead but to the grave'* ? when the libe- 
 A 2 
 
IV PREFACE. 
 
 rated soul bursts into an existence of ethereal 
 bliss; or takes up its abode " Where the worm 
 dieth not, and the fire is not quenched." 
 
 Yet how large is the portion of the wise and 
 prudent of this world, who sit in darkness 
 and the shadow of death ! 'Tis grievous to see 
 the gay licentious crowd sport and wanton 
 on the brink of eternity, with that hardihood 
 of senseless indifference which proclaims aloud 
 — " We are like the beasts that perish.*' 
 
 Yet no sooner has imperious Death hurried 
 away his victim, than the arch-address of 
 Satan is conspicuous. — All the pomp and 
 pride of heraldry step forth to emblazon the 
 event most dreaded; and with a matchless 
 effrontery to claim the Christians boon! 
 The hatchment of pagan device becomes the 
 screech-owl of Mammon, and ventures in 
 dire irrelevancy to proclaim, " Lucrum est 
 
PREFACE. V 
 
 morr* — " 3Jors janua vUce''\ — " In ccelo 
 quies'^ — or, perhaps, simply ** Resurgamy ! I J 
 
 " Peace to all such — 'twere pity to offend, 
 
 By useless censure, whom we cannot mend, 
 
 Life without hope can close but in despair, 
 
 *Twas there we found them, and must leave them there." 
 
 \Yhen the part of our unconscious child- 
 hood is passed, and the mind is left to ruminate 
 on the solemn events opening before us ; — 
 finding ourselves in a lost, ruined, and undone 
 estate by nature, through the Adam-fall trans- 
 gression — if, in mercy, we are brought into a 
 state of grace, what a ray of the most glorious 
 light shines in upon the soul, in the manifes- 
 tation of Jesus Christ ! — And when led on, 
 step by step, to the discovery of the whole 
 persons of the Godhead engaged in our pre- 
 sent and our everlasting welfare — the mind is 
 overwhelmed in the vast contemplation. And, 
 
 • "To die is gain." t " Death is the gate of life." 
 
 ^ '' Id heaven is rest.'' t '' I shall rise again.''. 
 
YI PREFACE. 
 
 as we trace the Father's love, the Saviour's 
 pity, and the Spirit's quickening power— how 
 can we abstain from exclaiming with the 
 Apostle; ** Thanks be unto God for His un- 
 speakable gifts ! !" 
 
 Yet, as existing fact will ever confirm scrip- 
 ture-declaration, how few are the attractions 
 which this rich display of love and mercy has 
 to the natural mind, ever teeming with " en- 
 mity against God." 
 
 Willing, however, I am to hope, the number 
 to be daily encreasing of those, who having 
 been quickened by a Divine energy, no longer 
 sleep the sleep of death — have been awoke 
 from their slumbers by Christ, that he might 
 give them light and life. These will, I trust, 
 substitute the greetings of affection, for the 
 vigilance of criticism, when reading this puny 
 and imperfect attempt to discuss the mighty 
 
PREFACE. Vll 
 
 mysteries of Redemption. Such can alone 
 appreciate the subject — these only can rightly 
 estimate the immense difference, between com- 
 mitting- their Immortal All to the Creator, 
 rather than a creature. With them , the 
 Deity of The Redeemer involves a subject 
 far outstripping every other in importance. 
 
 Hence both the expediency and the fact of 
 the Deity of Jesus is the prominent, though 
 not the exclusive subject of the following 
 Letters. Happy will be the writer, should the 
 Divine blessing render them in any instance, 
 the humble instrument, if not of confirming 
 the strong, at least of streng^thening the feeble 
 minded in the faith of the Son of God ; the 
 rising hope of which is presumed to be a 
 sufficient apology, for thus giving publicity to 
 a private correspondence. 
 
 If a zeal for the purity of Christian truth 
 
Till PREFACE. 
 
 has, in any instance, drawn from me unwel- 
 come animadversion, such, I can in verity 
 affirm, has only a spiritual, — not a personal 
 reference. 
 
 Consecutively will be found " An Expos- 
 tulation ag-ainst Ashdod-Phraseolog-y/' the evils 
 of which, in their various ramifications, are 
 neither few nor small. Havinsf herein brougfht 
 the subject before the Christian world, slightly, 
 imperfectly, and only in part, 1 shall gladly 
 leave its future discussion with the more com- 
 petent. 
 
 In conclusion are some ** Thoughts" on the 
 inaptness of the sombre habiliaments, minis- 
 terially and individually adopted by Christian 
 Believers. But as the thoughts are brief, 
 — here to dilate were only to anticipate. 
 
CHRISTIAN LETTERS 
 
 My dear Sir, 
 
 Having understood that you find a 
 considerable difficulty in giving credence to the 
 Deity of our Lord and Saviour Jesus Christ, 
 permit me to offer a few thoughts on that tran- 
 scendant subject, greatly as it may suffer from 
 so unskilful an advocate. 
 
 I am aware, however, that mere human suasion 
 on so divine a theme, were imbecility itself: — 
 faith in the Deity of Christ (so essentially distinct 
 from mere acquiescence) not being of terrestrial 
 growth, but the special gift of '^ the Father of 
 lights/' who condescends to reveal His Son to 
 those only, who are called by his Grace. Gal. i. 
 15, 16. 
 
 Confidence does not, however, fail me, that in 
 the sequel of the Correspondence, which I now 
 invite, ample evidence of the fact assumed will 
 not be wanting, though its convincing power is 
 not at my command. 
 
10 CHRISTIAN LETTERS 
 
 I commence by unequivocally asserting the posi- 
 tive humanity or manhood of our adorable Jesus, 
 — that being the inevitable consequence of '' God 
 being manifest in the flesh." The titles and offices 
 of the Great Redeemer demand, indeed, that He 
 should be " found in fashion as a man." Nor 
 can the Divinity, in any degree, lose its perfec- 
 tions by being united to humanity, more than our 
 souls can lose their properties, by being united 
 with our bodies. 
 
 Still I am aware, the fact of the manhood of 
 Jesus will enervate the proof of his Deity ; since 
 it requires the Divine effort of Faith to recognize 
 Him, as equal to the Father, touching His God- 
 head, though inferior to the Father, as touching 
 His manhood. 
 
 The scriptural evidence, in behalf of the Deity 
 of Jesus, being about parallel with that of his 
 humanity; — and all truth being of necessity con- 
 sistent with itself, the consistency of truth inevi- 
 tably developes Christ Jesus to be both God and 
 man. No other elucidation or conclusion can re- 
 move the difficulty, or rather the contradiction 
 that would otherwise ensue ; and, contemplating 
 the whole plan of salvation, so clearly revealed in 
 the oracles of God, it becomes obvious, that such 
 combination must exist in the person of the 
 Redeemer. Of which, the inspired Psalmist was 
 
TO A PHYSICIA^J. 11 
 
 SO well aware, as explicitly to declare, that " None 
 can, by any means, redeem his brother, nor give 
 to God a ransom for him,'* Psl. xlix. 7. which 
 declaration is obviously, and inevitably fatal to 
 our Redemption, being effected by mere humanity.* 
 How animating, therefore, to hear the Lord of 
 life and glory, declaring His gracious intentions 
 towards the apostate death-stricken sons of Adam, 
 as thus promulgated by the divinely directed pen 
 of His prophet Hosea — " I will ransom them from 
 the power of the grave ; I will redeem them from 
 death ; — ^O ! death I will be thy plague ; — O ! grave, 
 I will be thy destruction." Hos. xiii. 14. 
 
 Without my now dilating on the unwelcome fact 
 of our being born in sin, the children of wrath ; 
 you must surely, my dear Sir, admit that, man by 
 nature is prone to violate the divine laws of 
 Jehovah : and as the breach of human laws sub- 
 jects the offender to temporal death — so the breach 
 of divine laws entails upon him death eternal. 
 In neither case, can present or future obedience 
 
 ♦ Seriously to speak of " redemption" by Christ, is above nature ; 
 since the very word implies a consciousness of existing captivity. 
 Hence, though the lips may conform to the expression, none can 
 be really solicitous about redemption, until they knovi^ themselves 
 to be captives — that is, sold under sin, and led captive by our 
 spiritual enemy at his will. None other will obey the injunction 
 of the Psalmist, and give thanks to the Lord Jesus for redeeming 
 them from the hand of the euemy. Psl. cvi. 10. 
 
12 CHRISTIAN LETTERS 
 
 compensate for past transgressions.* Justice, 
 therefore, so essential to an earthly judge, must of 
 necessity, be the paramount attribute of the *' Judge 
 of all the Earth," who expressly declares by His 
 prophet Isaiah, '' Because ye have said, we have 
 made a covenant with death, and with hell are we 
 at agreement : when the overflowing scourge shall 
 pass through, it shall not come unto us ; for we 
 have made lies our refuge, and under falsehood 
 have we hid ourselves. Therefore, thus saith the 
 Lord God, behold, I lay in Zion for a foundation, 
 a stone — a tried stone — a precious corner stone — 
 a sure foundation ; he that believeth, shall not make 
 haste. Judgment also will I lay to the line, and 
 righteousness to the plummet, and the hail shall 
 sweep away the refuge of lies."t When the 
 flattering unction, with which the unreconciled 
 sinner, so vainly, yet so fondly deceives himself, 
 will cease to be a solace, — since 
 
 " A God all mercy is a God unjust.'* 
 
 Therefore, to " lay this stone in Zion, as the 
 
 • It was well observed by Mr. Justice Park, in lately sum- 
 ming up to a jury, that, could it even be proved, the prisoner, 
 antecedent to the crime with which he was charged, possessed 
 the purity of an angel, it would not avail him in removing 
 specific guilt, and, therefore, in averting its consequences. This 
 was not less judicially, than theologically correct. 
 
 1 Isaiah xxviii. 15, 17. 
 
TO A PHYSICIAN. 13 
 
 foundation" of averting these punitive and impend- 
 ing consequences, it became imperative, that 
 JUSTICE and mercy should meet together in one 
 perfect and spotless identity. But this, no abstract 
 humanity could realize — since, ''All have sinned.*' 
 Neither could abstract Deity be rendered amenable 
 to the demands of justice, or become the Mediator 
 of apostate man. Hence, a divine and human 
 Compound * became the only " sure foundation" 
 on which Righteousness and Peace might kiss each 
 other. This central point, whence all the lines in 
 Christian Theology diverge, is thus finely and 
 faithfully expressed by Milton — 
 
 "Father of mercy and of grace — 
 No sooner did Thy dear and only Son 
 Perceive Thee purposed not to doom frail man 
 So strictly, but much more to pity incline. 
 He to appease Thy wrath, aad end the strife 
 Of MERCY and justice in thy face discem'd, 
 Regardless of the bliss wherein He sat 
 Second to Thee, offer'd Himself to die 
 For man's offence. O unexampl'd love, 
 Love no where to be found less than Divine ! 
 Hail Son of God, Saviour of men ! Thy name 
 Shall be the copious matter of my song 
 Henceforth, and never shall my harp Thy praise 
 Forget, nor from Thy Father's praise disjoin." 
 
 • Irenaeus, a distinguished primitive Bishop of the Second 
 Century, known to Polycarp, the personal Disciple of St. John, 
 has thus expressed his views of the mystic union between the 
 
14 CHRISTIAN LETTERS 
 
 In pity, moved by the perilous condition of man> 
 that all glorious Component of the adorable 
 Trinity, known to us as '' The Son of God/' 
 condescended to become incarnate, as thus mi- 
 nutely predicted more than seven centuries previous 
 to the stupendous event. — " Hear ye now, O I 
 house of David, is it a small thing for you to weary 
 men, but will ye weary my God also ? Therefore, 
 the Lord himself shall give you a sign. Behold, 
 a virgin shall conceive and bear a son, and shall 
 call his name IxMmanuel/' Is. vii. 13, 14. ; which 
 name is declared, Mat. i. 23. to signify " God with 
 us." And He it was, who should be " Wounded 
 for our transgressions — bruised for our iniquities, 
 — on whom was the chastisement of our peace, and 
 by whose stripes we are healed." Is. liii, 5. The 
 salutary application of this promise, though obvi- 
 ous to the believer in all ages, has ever been " A 
 stone of stumbling, and a rock of offence" to every 
 son of Adam, until taught by the Holy Spirit to 
 estimate its supreme importance, preparatory to 
 
 Godhead and Manhood of Christ, in the work of Redemption — 
 " Christ, united man to God : for, if man had not overcome the 
 adversary of man, the enemy could not, according to the plan of 
 God's justice, have been effectually overcome. And if, as God, 
 he had not conferred salvation, we should not have been put into 
 the firm possession of it. It, therefore, behoved the Mediator 
 between God and man, by his affinity with both, to bring both 
 into agreement with each other." 
 
TO A PHYSICIAN. 15 
 
 a participation in its benefits ; it being the pre- 
 rogative of the Holy Spirit to convince of sin — 
 to testify of Jesus, and to guide into all truth. 
 Nor can we, until the Holy Spirit hath testified 
 of Christ to our guilty consciences, duly appreciate 
 the mighty work which the Father gave him to 
 do, in making reconciliation for iniquity, and in 
 bringing in an everlasting righteousness,* 
 as the divine basis, of preaching good tidings to 
 the meek — of binding up the broken hearted, and of 
 proclaiming liberty to the enthralled sons of Adam, 
 led captive by Satan at his will. 
 
 The brilliancy, purity, and perfections of this 
 everlasting righteousness, wrought out, and 
 
 ♦ Many Soi-dissant Evangelists, in this our day, scarcely even 
 profess to preach the imputed righteousness of our glorious 
 Surety-head ; others preach it with such carnal reserve, as 
 avoids giving offence to Pharisees ; whilst even the faithful 
 Christian teacher is much too apt to speak of this vital point of 
 Christian doctrine in terms so vague and desultory, as to leave 
 their incipient hearers, much and long in the dark. For the 
 righteousness of Christ, abstractedly considered, can profit 
 us nothing — nay, indeed, in his majestic Trinitarian character, 
 it is decidedly unpropitions to man, as a sinner. But as our 
 gracious and condescending Law-fulfiller, the righteousness of 
 Jesus becomes not only a special pledge, but in fact and reality, 
 a legal tender for our justification. It being expressly by a 
 righteous obedience to the law, that the Lord of life and glory 
 became a " Righteous servant to justify many," and, therefore, 
 by imputation — " The Lord our righteousness." 
 
16 CHRISTIAN LETTERS 
 
 brought in by Jesus, our great Surety-head, forms 
 a contrast so striking to the *' filthy rags'* of 
 professed human righteousness, that it obviously 
 can emanate from no lower source than abstract 
 Deity. In truth, it would be inadequate to , the 
 purposes of redemption, were it less than divine. 
 The invalidity of all human righteousnesses was 
 well known to the Apostle Paul, having been 
 himself an eminent Pharisee — so eminent, as to 
 declare, that touching the righteousness which 
 is of the law, he was blameless: — Yet this, and 
 every thing else he counted loss, for the excellency 
 of the knowledge of Christ Jesus, his Lord, that 
 he might be found in Him, not having the righte- 
 ousness which is of the law, but that which is 
 through the faith of Christ, (and mark the con- 
 secutive deification of Christ) the righteousness 
 of God by faith. Phil. iii. 7, 9. Thus the righteous- 
 ness of Christ is obviously a divine righteousness, 
 and, therefore, the only '' everlasting righteous- 
 ness ;" to be possessed of which, by imputation, is 
 essentially pre-requisite to a celestial inheritance. 
 The righteousness of the Scribes and Pharisees 
 may have been perfect in its kind: '^But except, 
 says the adorable Jesus, your righteousness shall 
 exceed the righteousness of the Scribes and 
 Pharisees, ye shall in no wise enter the kingdom 
 of heaven." And thus Messiah's injunction. 
 
TO A PHYSICIAN. 17 
 
 Mat. vi. 33. '' Seek ye first the Kingdom of God 
 and His righteousness," rather than your own. 
 '* Christ himself being the end of the law, for 
 RIGHTEOUSNESS to every one that believeth." 
 Rom. X. 4. Having, by a perfect active obe- 
 dience, •' magnified the law, and made it honour- 
 able.'' Is. xlii. 21. And, though " Lord of all,'' 
 Acts X. 36. yet by this very obedience, he subjected 
 himself to the appellation of a " Servant." " For 
 though He was rich, yet, for cur sakes, He 
 became poor, that we, by his poverty, might be 
 rich." 2. Cor. viii. 9. Hence hy the obedience 
 of this divine One, * many were made righteous. 
 Rom. V. 19. Therefore, although we have another's 
 sin imputed to us, yet has the Believer the antidote 
 — another's righteousness imputed to him. If by 
 the ofi"ence of one, judgment came upon all men 
 to condemnation — even so, by the righteousness of 
 ONE — righteousness came upon all men to justi- 
 fication." Rom. V. 18. " For as in Adam, all die, 
 
 * This is the sum and substance of human redemption, and 
 the only procuring cause of man's restoration to Paradise. The 
 commencing lines of Milton's " Paradise Regained," are therefore 
 thus : — 
 
 " I who ere while the happy garden sung 
 By one man's disobedience lost, now sing 
 Recovered Paradise to all mankind, 
 By ONE man's firm obedience fully try'd.'* 
 
 B 
 
18 CHRISTIAN LETTERS 
 
 even so in Christ, shall all be made alive." 
 1. Cor. XV. 22. 
 
 But the all-perfect obedience of Christ, was not 
 only active, but also passive.* Having died for 
 our sins, according to the Scriptures. 1 Cor. xv. 3. 
 Having become obedient unto death, even the death 
 of the cross. Phil. ii. 8. Having suffered for sins, 
 the JUST for the unjust, that He might bring 
 us to God. 1 Peter iii. 18. — Having come to 
 give His life a ransom for many. Mat. xx. 28. 
 Thus, by the passive obedience of Jesus, be- 
 lievers are cleansed from the condemning power 
 of sin. Rom. viii. 1.; also, 1 John i. 7, &c. And 
 by the active obedience of Jesus, believers are made 
 the righteousnesst of God in Him. 2 Cor. v. 21. 
 
 * To speak in general terms, of salvation emanating from the 
 obedience and death of Christ, is language surely obscure and 
 inappropriate. The obedieyice of the Redeemer being equally 
 exemplified by his death as by his life— the one active — the other 
 jvissive obedience : — In which latter, he emphatically became 
 ** obedient unto death.'' 
 
 t Two distinct kinds of righteousness pervade the sacred 
 oracles, which every real Christian knows how to keep separate. 
 One is merely human, and although it has no saving effects, yet 
 is productive of much exterior decorum, and many excellent 
 specimens of human conduct. Scripture, therefore, distinctively 
 terms this " Our own righteousness," &zc. — it is merely terrestial, 
 and therefore " has its reward" in this life. 
 
 But it is the all-glorious, laW'fulfiUing righteousness of our 
 
TO A PHYSICIAN. 19 
 
 It is therefore collectively the active and passive 
 obedience of Christ Jesus, which completes his 
 character of Redeemer, having thence, both lived 
 and died — To redeem; and by a glorious resur- 
 rection and ascension, he confirmed and ratified 
 the redemption he had wrought out. For if Christ 
 be not risen, all preaching is vain, and faith also 
 is vain ! Herein are all the perfections of Deity 
 in the redemption of man, though feebly illustrated, 
 yet exhibited in sublime harmony : — the riches of 
 mercy are displayed, and at the same time the 
 divine law has received its full demand. 
 
 We have now, my dear Sir, arrived at the fact 
 of Jesus being '^ the Redeemer" — let us there- 
 fore scrutinize that pre-eminent title, and endeavour 
 to ascertain, whether it is not essentially the con- 
 comitant of Deity. The Psalmist not only assures 
 us that, man cannot^ redeem his brother; but ex- 
 pressly declares '* The Lord redeemeth the souls 
 
 adorable Covenant Head, appropriated by faith, that can alone 
 procure our justification ; precisely as the atoning sacrifice of 
 Christ can alone procure our pardon. 
 
 Pardon of sin, though it redeems from hell, raises not to 
 heaven. Justification, through the righteousness of Christ imp«<fd, 
 can alone give, even the pardoned sinner, a title to a heavenly 
 inheritance. And sanctification, through the transforming power 
 of the Holy Spirit, can alone prepare us for that blissful abode. 
 
 The two kinds of righteousness will be found bearing their 
 relative position/ Hosea x. 12. 
 
20 CHRISTIAN LETTERS 
 
 of his servants, and that none who trust in him 
 shall be desolate," Psl. xxxiv. 22. Isaiah also 
 frankly declares — As for our Redeemer 
 of Hosts is his name, the holy one of Israel/* 
 which Jeremiah thus confirms, — The Redeemer 
 is strong ; the Lord of Hosts is his name, he 
 shall thoroughly plead their cause.* Jesus of 
 Nazareth, being the only Redeemer and interces- 
 sor, and holy one of Isarel — it follows of necessity 
 that he is " The Lord of Hosts." 
 
 Further to pursue the various prophetic recog- 
 nizances of Jesus our Redeemer, would, I am sure, 
 my dear Sin be superfluous. I therefore pass on 
 to FACTS, correspondent with the deity of Jesus ; 
 but shall purposely abstain from laying any stress 
 on the miracles personally wrought by our Lord 
 
 • The intercessory character of the great Redeemer is, I believe, 
 willingly admitted by all who bear the Christian name ; though 
 the nature and basis of that intercession are comparatively little 
 regarded. 
 
 Averse, indeed, as men may be to bow to the sceptre of Jesus, 
 they are generally glad to avail themselves of his advocacy, however 
 little they may know of the only valid plea that can be urged 
 in bar of punitive justice and judgment. 
 
 Simply to speak of " the merits of Christ," without defining 
 their mode of operation in the believing sinner's behalf, is ill- 
 calculated to relieve the conscience, inform the judgment, or to 
 dispel the darkness that so often hovers over the incipient be- 
 liever's mind. 
 
TO A PHYSICIAN. 21 
 
 when upon earth. Though the fact of their invari- 
 ably yielding to his simple fiat, irrespective of all 
 ulterior authority (as in prophetic or apostolic 
 miracles,) ought, in common fairness, to silence the 
 repellant assumption, of the miracles of the Messiah 
 being the result of a delegated power. But as 
 those, who make that assumption, fortify them- 
 selves behind the insuperable diflSculty of proving 
 a negative, I abstain from availing myself of the 
 personal miracles of our Lord, in demonstration 
 of his Deity. But such are the strength and 
 variety of the positions which remain, that I 
 apprehend no inconvenience will arise from this 
 forbearance. Perhaps the following may suflSce 
 as an incipient fact — '' When Jesus came into the 
 Coasts of Cesarea Philippi, he asked his disciples, 
 saying, w^hom do men say, that I the Son of man 
 am? and they said, some say that thou art John 
 the Baptist, some Elias, and others Jeremias, or 
 one of the prophets. He saith unto them, but 
 whom say ye that I am? and Simon Peter 
 answered and said, thou art Christ, the Son of 
 the living God ; and Jesus answered and said 
 unto him, blessed art thou Simon Bar-jona, for 
 flesh and blood hath not revealed it unto thee, but 
 my Father which is in heaven". Mat. xvi. 13, 17 
 As the " revealing," herein mentioned, could not 
 apply to our Lord's self-evident humanit}' — ol 
 
22 CHRISTIAN LETTERS 
 
 necessity, it must have referred to his divinity. 
 To substantiate which, we have the combined 
 testimony of our Lord upon earth, with that of 
 *' my Father who is in heaven," through apostolic 
 instrumentality. 
 
 In Luke xxi. we find our Lord speaking of the 
 destruction of Jerusalem, and of the distressing 
 and portentous events that would occur before the 
 last day. These events were predicted by Jesus, 
 to bear heavily on real Christians, who should be 
 brought before kings and rulers for his name's sake. 
 To meet this emergency, he expressly promised 
 to give them — very long subsequent to his ter- 
 restial abode — a mouth and wisdom, which all 
 their adversaries should not be able to gain-say, 
 or resist. This, I need not observe, is an unequivo- 
 cal assumption of the divine prerogative, both 
 in reference to time and fact. 
 
 In Matthew xxv. the Lord Jesus, who, in 
 consequence of incarnation, is known to us as the 
 " Son of Man/' as well as the " Son of God,'' thus 
 announces his future coming to judgment ; in which, 
 the attitude and power assumed, as also the 
 various concomitants specially enumerated, all so 
 obviously pertain to Deity, that blasphemy, the 
 most unequivocal, must attach to the converse of 
 such being the fact, — *' When, says Jesus, the Son 
 of Man shall come in his glory, and all the holy 
 
TO A PHYSICIAN. 23 
 
 angels with him, then shall he sit on the throne of 
 His glory ; and before Him shall be gathered all 
 nations ; and He shall separate them, one from 
 another, as a shepherd dividelh his sheep from the 
 goats: and, he shall set the sheep on the right hand, 
 but the goats on the left. Then shall [Jesus] the 
 King [of Kings] say to them on his right hand. 
 Come, ye blessed of my Father, inherit the king- 
 dom prepared for you, from the foundation of the 
 world.'* Should you be tempted to observe, these 
 are rather declarations than facts, — I reply, admit 
 them to proceed from the lips of infallible truth, 
 and fact and declaration become synonymous. 
 King David was taught, by the spirit of God 
 " that cannot lie," to declare, that " every man, 
 at his .BEST state, is altogether vanity;" conse- 
 quently his power, w^hilst on earth, is very 
 limited —in death it entirely ceases. Had King 
 David exemplified what he meant by man in his 
 best state, there can scarcely be a doubt of his, 
 adducing the patriarch Moses, as the best specimen 
 of mere man that ever lived upon the earth: and 
 one, who had higher pretensions, and more dis- 
 tinguished privileges, than any other mere son 
 of Adam. In addition to which, the miraculous 
 powers delegated to Moses, entitle him to high 
 pre-eminence among men. And yet the fact being 
 admitted, that he was only a man ^ though in his 
 
24 CHRISTIAN LETTERS 
 
 " best state,'' or of the best description,— he at 
 once, falls under the depreciating declaration of 
 King David — of being " altogether vanity." 
 
 T am sure, therefore, my dear Sir, you will 
 admit, that it would have been the extreme of 
 folly, nor indeed less than blasphemy, on the part 
 of Caleb or Joshua, at any time, to have invoked 
 " The name of Moses," for the purpose of per- 
 forming a miracle in behalf of a decrepit Israelite. 
 And as those two faithful servants of the Most 
 High, were precisely of that opinion, they were too 
 well taught to make the attempt. 
 
 If, however, we refer to the third chapter of the 
 Acts of the Apostles, we find a conclusive record 
 of the divine essence and power of that name, 
 which is above every name— long subsequent to the 
 terrestial abode of its Divine Possessor, as thus 
 developed : — '' Now Peter and John went up toge- 
 ther, into tlie temple, at the hour of prayer, being 
 the ninth hour. And a certain man, lame from his 
 mother's womb, was carried, whom they laid daily 
 at the gate of the temple, which is called Beautiful, 
 to ask alms of them that entered into the temple ; 
 who, seeing Peter and John about to go into the 
 temple, asked alms. And Peter, fastening his eyes 
 upon him, with John, said, look on us. And he 
 gave heed unto them, expecting to receive some- 
 thing of tbcm. Then Peter said, silver and gold 
 
TO A PHYSICIAN. 25 
 
 have I none, but such as I have, give I thee. 
 In the name of Jesus Christ of Nazareth 
 rise up and walk. And he took him by the right 
 hand and lifted him up; and immediately his feet 
 and ancle bones received strength. And he, leaping 
 up, stood, and walked, and entered with them into 
 the temple, walking and leaping, and praising God, 
 And all the people saw him, walking, and praising 
 God ; and they knew that it was he which sat for 
 alms at the Beautiful gate of the temple; and they 
 were filled with w'onder and amasement, at that 
 which had happened unto him. And as the lame 
 man, which was healed, held Peter and John, all 
 the people ran together unto them, in the porch 
 that is called Solomon's, greatly wondering," &c. 
 
 Justice, to this interesting and affecting narrative 
 and decisive fact, would prompt me still to enlarge 
 the quotation, did not my imagination already 
 hear you exclaim, 
 
 " All hail! the power of Jesu's xame, 
 
 Let angels prostrate fall, 
 Bring forth the royal diadem. 
 
 And crown Him Lord of all.!!" 
 
 Thus, my dear Sir, we have taken a cursory 
 view of the extremity of man as a transgressor ; 
 and pursuing this solemn and all important subject, 
 we have perceived the absolute necessity of a 
 
26 CHRISTIAN LETTERS 
 
 Divine Redeemer. We have subsequently re- 
 cognized Jesus of Nazareth as the only Re- 
 deemer. \Ye then considered the divine appel- 
 latives, titles, and attributes which Holy Scripture 
 applies to the Redeemer. And, though we might 
 have adduced numerous illustrations of corres- 
 ponding omnipotence in the personal miracles of 
 Jesus, yet, for the reasons stated, their cogency 
 was not pleaded. 
 
 We then caught a glimpse of the latent divinity, 
 inherent in Jesus of Nazareth ; which, though not 
 generally known, was revealed to Peter and others. 
 Consecutively we recognized our meek and lowly 
 Lord, expressly assuming the divine prerogative 
 of promising to communicate wisdom to believers 
 in peril, ages posterior to his crucifixion. After- 
 wards, we viewed Him in all the glory of his 
 DIVINE, and in all the august and solemn plentitude 
 of His judicial character— coming to judgment. 
 And, lastly, we contemplated the divine and 
 miraculous power of the nAxME of Jesus, subse- 
 quent to the terrestial abode of the personal hu- 
 manity with which that name was associated. 
 
 I have not, however, the temerity to anticipate 
 a favourable result to this feeble efi*ort, unless, 
 in much condescension, " The Spirit beareth 
 witness." In which event, your mind, though 
 accustomed as it perhaps may have been, to che- 
 
TO A PHVSICIAN. 27 
 
 rish the adverse ruminations, '' of philosophy, 
 falsely so called," will cease to hesitate receiving, 
 with a cordial embrace, truths so interesting — so 
 mysterious and divine. Various instances of 
 which, even under the most unfavourable aspects, 
 have happily occurred at every period of the Chris- 
 tian era, to encourage my ardent and my present 
 hope. — I will just mention the following, on the 
 authority of Sozomen. 
 
 " A council met to discuss the Arian heresy 
 at Nice, (hence called the Nicene council) in the 
 year of our Lord 325, the members of which, were 
 conveyed there at the request of the Emperor 
 Constantino, and maintained whilst there at his 
 expence. [It was not, until the Arian reign of 
 Constantius, that the sublime elements of Chris^ 
 tianity became secularized, as a nominal state- 
 appendage ; whence the shadow so generally sup- 
 plants the substance.] 
 
 " Before the immediate business of the synod 
 was entered upon, their attention was engaged 
 by the attempts of some Pagan philosophers, 
 who appeared among them ; some with a design 
 to satisfy their curiosity concerning Christianity 
 itself; others wishing to involve the christians ia 
 a cloud of verbal sub til ties, and to enjoy the 
 mutual contradictions of the professed followers 
 of Christ, (the arians and the trinitarians). One 
 
28 CHRISTIAN LETTERS 
 
 of the Pagan philosophers distinguished himself 
 above the re«t by the pomp and arrogancy of his 
 pretentions. On this occasion an old Christian, 
 who had suffered severe tortures, with a magna- 
 nimous constancy, from fidelity to the truth, in the 
 previous cruel, and persecuting reign of Dioclesian, 
 though unacquainted with logical forms, under- 
 took to contend with the philosopher. Those 
 who were more earnest to gratify curiosity, than 
 to investigate truth, endeavoured to raise a laugh 
 at the old man's expence ; whilst Christian persons 
 were distressed in anticipating a contest apparently 
 so unequal. Respect for the man, however, in- 
 duced them to permit him to engage, and he 
 immediately addressed the philosopher in these 
 terms: — Hear, philosopher, in the name of Jesus 
 Christ ! There is one God, the Maker of heaven 
 and earth, and of all things visible and invisible, 
 who made all things by the power of his word, 
 and confirmed them by the holiness of his spirit. 
 This WORD, whom we call the Son of God, 
 compassionating the sons of men, involved in error 
 and wickedness, chose to be born of a woman, to 
 converse with men, and to die for them, and he 
 will come again, as the judge of all things, which 
 men have done in the body. That these things are 
 so, we believe in simplicity : Do not then labour in 
 vain, investigating the manner in which these things 
 
TO A PHYSICIAN. 29 
 
 may or may not be, and seeking to confute things 
 which ought to be received by faith ; but if thou 
 believest, answer me, now that I ask thee? — 
 Struck with this plain and explicit address, the 
 philosopher said, '' I do believe ;" with pleasure 
 owned himself vanquished, confessed that he em- 
 braced the truth as it is in Jesus, and advised 
 the other philosophers to do the same — declaring 
 that he was changed by a divine influence, and 
 moved by an energy which he could not explain." 
 
 Ponder these things, my dear Sir, in your heart ; 
 and to accept every friendly assurance, from 
 
 Your's, 
 
 Very sincerely, 
 
CHRISTIAN LETTERS 
 
 Bear with me, mj dear Sir, should I 
 confess, that I weep for your Theology — since it 
 too obviously pertains to the unhallowed school 
 of Socinus ; aud though preferable perhaps to the 
 paganism of Budhu or Gonfiisius, &c. is scarcely 
 so to the theory of Mahomed ; and from its very 
 constitution, must ever leave its professors to the 
 retributive justice of an unreconciled God — who 
 in that case, we are assured, is a consuming fire. 
 Deut. iv. 24. 
 
 For if God spared not the angels that sinned, 
 but cast them down to hell, and delivered them into 
 chains of darkness, to be reserved unto judgment; 
 and spared not the old world, but saved Noah, a 
 preacher of righteousness — how shall we escape if 
 we neglect the great salvation, so fearfully rejected 
 by the Socinian theory ? But before we can rightly 
 estimate the greatness of the salvation Christianity 
 is so competent to realize, we must view ourselves 
 in the mirror held up by the Apostle Paul to the 
 Roman Believers, and aforetime by the Psalmists 
 
TO A PHYSICIAN. 31 
 
 and other Prophets to the Old Testament Believers ; 
 who unite in assuring us, that, " There is none 
 righteous, no not one, — there is none that under- 
 standeth, — there is none that seeketh after God 
 (by nature) ; — they are all gone out of the way, (by 
 nature)— they are altogether become unprofitable ; 
 there is none that doeth good, no not one. Their 
 throat is an open sepulchre ; with their tongues 
 they have used deceit, — the poison of asps is under 
 their lips ! Whose mouth is full of cursing and 
 bitterness (by nature), their feet are swift to shed 
 blood ! Destruction and misery are in their ways ; 
 and the way of peace they have not known — there 
 is no fear of God before their eyes. Now we know, 
 says the Apostle, that whatsoever things the law 
 saith, it saith to them that are under the law, that 
 every mouth may be stopped, and all the world 
 •become guilty before God. Therefore, by the deeds 
 OF TH R LAW, shall uo flcsh living be justified in his 
 sight, for by the law is the knowledge of Sin. 
 Rom. iii. 10, 20. 
 
 Yet cursed is every one that continueth not in all 
 things which are written in the Book of the Law 
 to do them .Gal. iii. 10. For whosoever shall 
 keep the whole Law, and yet offend in one point, 
 he is guilty of all. James ii. 10. 
 
 Hence it is indisputable that we all live under a 
 violated Law: And, as observed in my former 
 
3*2 CHRISTIAN LETTERS 
 
 Letter, neither present or future obedience, can 
 compensate for past transgression ; 
 
 " Man, with his whole posterity must die! 
 
 Die he, or Justice must ; unless for him 
 
 Some other able, and as willing, pay 
 
 The rigid satisfaction, death for death. 
 
 Say heav'nly Powers ! where shall we find such love ? 
 
 "Which of YE will be mortal to redeem 
 
 Man's mortal crime, and Just, the unjust save? 
 
 Dwells in all heaven charity so dear ? 
 
 He* asked, but all the heav'nly choir stood mute, 
 
 And silence wars in heav'n ! On man's behalf 
 
 Patron or Intercessor none appeared ! 
 
 Mush less that durst upon his own head draw 
 
 The deadly forfeiture and ransom set. 
 
 And now without redemptibn all mankind 
 
 Must have been lost, adjudged to death aud hell 
 
 By doom severe ! Had not the Son of God, 
 
 In whom the fulness dwells of Love Divine, 
 
 His dearest mediation thus renewed — 
 
 Father ! Thy word is past — man shall find Grace, 
 
 And shall cot Grace find means, that finds her way ? 
 
 Behold Me then ! Me for him — Life for life 
 
 I offer: — On Me let thine anger fall — 
 
 Account Me man — I for his sake will leave 
 
 Thy bosom, and this Gloi-y next to Thee 
 
 Freely put off; and for him lastly die — 
 
 Well pleased on Me let death wreak all her rage. 
 
 But I shall rise victorious, and subdue 
 
 My vanquisher, spoil'd of his vaunted spoil ; 
 
 Death his death's wound shall then receive and stoop 
 
 ♦ The Father. 
 
TO A PHYSICIAN. 33 
 
 Inglorious— of his mortal sting disarmed. 
 I through the ample air in triumph high 
 Shall lead Hell captive, maugre Hell, and show 
 The Powers of Darkness bound.'' 
 
 Nor is this matchless theme confined to Chris- 
 tian Milton ; but even his only poetic compeer, 
 though of dramatic renown, has thus in miniature 
 expressed it, 
 
 *' All the souls that were, were forfeit once ; 
 
 And He that might the 'vantage best have took 
 Found out the Remedy." 
 
 If SO — What was this Remedy ? An Apostle 
 has thus divinely described it — " When the ful- 
 ness of time was come, God sent forth His Son, 
 made of a woman, made under the Law, (that by 
 his active and passive obedience — his resurrection 
 and ascension) He might Redeem them that were 
 under the Law." Of which Passive obedience, 
 the Jewish sacrifices had long been the types ; 
 and though in themselves of no intrinsic merit — they 
 were the shadows of good things to come. For it is 
 not possible that the blood of bulls and of goats 
 should take away sin. Therefore, when Jesus came 
 into the world, He saith. Sacrifice and offering Thou 
 wouldest not, but A Body hast thou prepared 
 Me: in burnt offering and sacrifices for sin, thou 
 
 C 
 
34 CHRISTIAN LETTERS 
 
 hast no i)leasure. Heb. x. 4, 6. Hence the Jewish 
 typical sacrifices were for ever abolished, '' through 
 the ofi'ering of the body of Jesus Christ, once for 
 all.'— -For by one offering he hath perfected, for 
 ever, them that are sanctified."* Heb. x. 10, 14. 
 Hence believers are enabled " to enter into the 
 holiest (i. e. to draw near to Jehovah) by the blood 
 of Jesus, by a new and living way, w hich he hath 
 consecrated for us, through the veil, that is to say. 
 His flesh. Heb. x. 19, 20. And he who when in- 
 carnate, thus supplicated the Father—" And now, 
 O, Father, glorify thou me, with thine own self, 
 with the glory which I had with Thee, before the 
 world was," John xvii. 5. He it was, " who took 
 not on Him the nature of angels — but he took on 
 Him the seed of Abraham." Heb. ii. 16. There- 
 fore, as he consented to the act, he must have 
 existed prior thereto; which existence was obviously 
 not human, as he could not '* have taken upon 
 himself" what he already possessed. It could not 
 have been angelic ; since that nature is mentioned 
 
 * If the blood of Christ, so long shadowed forth by Jewisli sacri- 
 ficial rites and ceremonies, is not the efficient and effectual propi- 
 tiation for sin, the Bible is a mere cunningly-devised fable.— But 
 if thf? blood of Christ is, to the quickened, believing sinner, the only 
 antidote of guilt, all who reject its application must live without 
 hope, and die without mercy J for, " without the shedding of blood 
 there is no remission of sin." 
 
TO A PHYSICIAN. 35 
 
 as equally distinct from his own, and which *' He 
 took NOT on Him/' It, therefore, must have been 
 DIVINE ; this alone solves the difficulty presenting 
 itself under every other view of the subject, — this 
 and this alone, I apprehend, is in unison with the 
 whole tenour of Scripture. 
 
 Rightly of comprehend, or even to give a to- 
 lerable solution of the vital essence of the Psalms 
 and the Prophets, without perceiving their fre- 
 quent reference to the incarnation of Him, " to 
 whom gave all the Prophets witness," is both 
 morally and critically impossible — since the very 
 spirit of prophecy is the testimony of Jesus. 
 Rev. xix. 10. 
 
 To cherish, for a moment, the idea, that He, of 
 whom the Psalmists and the other Prophets have 
 so copiously and so sublimely spoken, was Him- 
 self ONLY a Prophet* — a mere peccable mortal, is 
 
 * No mere prophet had ever the profane temerity to proclaim 
 the Divine Will in his own name, but always to preface his message 
 with,"ThiissaiththeLord,"&c.yetJesus disclaimed all Vicegerency, 
 and invariably assumes the personally imperative attitude ; as, 
 " Verily, verily, I — I say unto you," — so strikingly and repeatedly 
 mentioned, in expanding the decalogue, &c. Matt, v. And in 
 subsequently adding thereto, he says, ** A new commandment I — I 
 give unto you," &c. John, xiii. 34. Further — " Whatsoever ye 
 shall ask, in my name, that will I — I do, that the Father may be 
 glorified in the Son. If ye shall ask any thing, in my name, I— I 
 will do it." John xiv. 13, 14. 
 
 c2 
 
36 CHRISTIAN LETTERS 
 
 indisputably to sultify the whole range of In- 
 spiration, and disdainfully to oppose the fact 
 of " The Lord God having dwelt among us." 
 Ps. Ixviii, 18. 
 
 In reviewing the Psalms, we cannot proceed 
 farther than the Second Psalm, without recognizing 
 the Incarnation of the Son of God, with the 
 concomitant of his Divine and Spiritual King- 
 dom, to be the theme of it; and though the sub- 
 ject is a lofty one, the language is not less sublime. 
 
 In traversing the Book of Psalms, the 20th, 
 40th, 45th, 72d, 87th, 102d, 110th, &c. will also be 
 found prominent in dilating on Messiah that 
 should come. The first Verse of the latter Psalm, 
 our Lord himself, when on earth, condescended, 
 interrogatively, to expound to the enquiring Phari- 
 sees, thus, " While the Pharisees were gathered 
 together, Jesus asked them, saying, What think ye 
 of Christ — whose son is he ? They say unto Him, 
 the Son of David. He saith unto them, How 
 then doth David, in spirit, call him Lord? — saying. 
 The Lord said unto my Lord, Sit thou on my 
 right hand, till I make thine enemies my footstool. 
 If David called him Lord — how is he his son ? 
 And no man was able to answer him a word ; 
 neither durst any man, from that day forth, ask 
 him any more questions." Matt. xxii. 41, &c. 
 An embarrassment from which, I apprehend the 
 
TO A PHYSICIAN. 37 
 
 Socinian Unitarian* would in vain attempt to dis- 
 engage himself. 
 
 The Apostle Paul, whilst in a state of " igno- 
 rance and unbelief," thought as lightly of the 
 Ever Blessed Jesus, as any Socinian Philosopher 
 could have wished him to think ; yet, when our 
 Lord had opened his understanding, and changed 
 his heart, we find him thus addressing the Be- 
 lievers at Colosse — " Beware, lest any man spoil 
 you, through philosophy and vain deceit, after the 
 tradition of men, after the rudiments of the world, 
 and not after Christ. For in him dwelleth all the. 
 fulness of the Godhead, bgdiiy. Col. ii. 8, 9. — 
 Thus the same " operation of the Spirit, that 
 changes the heart, invariably makes known the 
 Deity of Jesus. Socinianism being the ebulition 
 of the carnal mind, it may assume a comely ex- 
 terior — Matt, xxiii. 27 — but it leaves the heart 
 just where it found it ; though, from the heart are 
 all the issues of spiritual life, as well as of natu- 
 ral life. 
 
 • As I am not aware that TrUtheism has had any advocates, 
 since the days of Abelaid, in the Xllth century, whose errors of 
 theory were scarcely less than those of practice — it of necessity 
 follows that, all who bear the Christian name are Unitarians. The 
 attempt, therefore, of the Socinian School to distinguish itself from 
 the Trinitarian, by the general term, " Unitarian," is puerile in 
 the extreme, and so quite out of place, as to bear the impress of a 
 lack of knowledge. 
 
38 CHRISTIAN LETTERS 
 
 The truth of the Deity of Jesus, combined in 
 the Trinitarian theory, is fully demon>^trated by 
 its being the only doctrine capable of conveying 
 spiritual nutrition to the soul of raan; though, as 
 the Spirit searcheth all things — mere nominalism 
 of any kind, profiteth nothing. The fact is irre- 
 sistible, that none were ever translated from the 
 kingdom of Satan to the kingdom of God's dear 
 Son, or in other words, were converted from nature 
 to Grace, by the regenerating power of the Holy 
 Spirit, without implicitly and explicitly becoming 
 Trinitarians. Experience has amply proved that 
 no other Creed can support the divine life in the 
 soul of the heavenly aspirant*. 
 
 I am truly grieved to find you fallen into the 
 snare of Gifford, and to assert on his authority, 
 ** That by making Christ to be God, w^e destroy 
 the leading characteristic of the Gospel system, 
 namely the duty of Example. For (as you, my 
 dear Sir, enquire) how can a Being, having the 
 attributes of Infinite Power and Wisdom, in any 
 way be considered as an Example within the 
 
 * The time was, when I viewed with a lively interest, the pro- 
 mising and commanding attitude assumed by a rauc;h-respected 
 M. P. and a few of his clerical friends, to proclaim the Gospel to 
 their fellow sinners. But a lamentable departure from the Trini- 
 tarian doctrine proved fatal to that hopeful nucleus. May Jer. 
 
TO A PHYSICIAN. 39 
 
 reach of frail mortal man? To have become 
 an example (you observe) he must have divested 
 himself of his infinite attributes." Yet so fal- 
 lacious appears to me the preceding argu- 
 ment of Captain Gifford, the Naval Champion 
 of Socinianism, that I hesitate not a moment to 
 declare, with reverence, that if we impagn the 
 Deity of Christ our Lord, there ceases to be any 
 Example worthy of our regard . Nay, indeed, there 
 can be no medium ; for if the Blessed Jesus was 
 not really entitled to all the Divine distinctions 
 which he claimed — those imputations of blasphemy 
 so incessantly hurled against Him by the unbe- 
 lieving Jews, instantly become established : and 
 at once place our adorable Saviour and Redeemer 
 in the lowest grade of human delinquents — rea- 
 lizing precisely the crime for which Herod was 
 smitten by the angel of the Lord, and eaten of 
 worms, until he gave up the ghost. Acts xii. 23. 
 
 Thus the Jews were, even in their blindness of 
 heart and unbelief, consistent and true to their 
 point. The assumption of Deity by Jesus was 
 so invariable and unequivocal, that no alternative 
 was ever left them, but either to pay the homage 
 due to the fact, or to accuse of blasphemy. Hence 
 they were wont to declare, *' For a good work we 
 stone thee not ; but because thou, being a man, 
 makest thyself God!" — *' The Jews sought the 
 
40 CHRISTIAN LETTERS 
 
 more to kill him, because he not only had broken 
 the Sabbath, but said also, God was his Father, 
 making himself equal with God." In fact, his 
 very condemnation before the Jewish Sanhedrim, 
 and the ostensible cause of his crucifixion was his 
 avowal of Deity, and of his hereafter coming in his 
 Divine character, to judge the earth. This caused 
 the high priest to rend his clothes, and to condemn 
 him to death for blasphemy. 
 
 Therefore, a theory, founded as the Socinian 
 theory is, — on the assumption of our Lord being 
 a good man — ^but man only — is utterly untenable 
 ground, and though bad in philosophy, is still 
 worse in Divinity. To demonstrate which, I will 
 simply appeal to Luke v. 20, 2L '' And when 
 Jesus saw their faith, he said unto him, man, thy 
 sins are forgiven thee. And the Scribes and Pha- 
 risees began to reason, saying, Who is this, which 
 speaketh blasphemies ? Who can forgive sins, but 
 God alone?" &c. The Jew is, therefore, far more 
 consistent than the Socinian — since, as the power 
 of forgiving sins is exclusively a Divine preroga- 
 tive, the assumption of it must be the result either 
 of blasphemy or Divinity. Defiance is bid to any 
 other solution, and yet either solution is alike 
 fatal to Socinianism. O, ye acute Socinians ! 
 whence arises this dilemna ? 
 
 The doctrine of Example, as stated by yourself, 
 
TO A PHYSICIAN. 41 
 
 is distinctly that of '* Going about to establish our 
 own righteousness." — An error so fatal to the 
 Jews, Rom. x. 3, and so directly opposed to 
 Christianity. " For when the love of God our 
 Saviour [mark the emphatic Deity of Jesus] to- 
 wards man appeared, not by works of righteous- 
 ness, which we have done ; but according to his 
 mercy, he saved us by the washing of regenera- 
 tion, and the renewing of the Holy Ghost." Titus 
 iii. 4, 5. '' Therefore, attractive as the doctrine of 
 Example may be esteemed — admirably as it may 
 comport with the theory of Aristotle or P_ythago- 
 ras — it is a very phantom, if made the basis of 
 justification in the sight of God. Hence the 
 Apostle Paul '^ Gives thanks unto the Father ;" — 
 for what? — that he should obtain salvation by as- 
 piring to the peerless Example of his Lord and 
 Master?— I trust not! — but — '' that he was deli- 
 vered from the powers of darkness, and translated 
 into the Kingdom of God's dear Son, in whom we 
 
 have REDEMPTION THROUGH HIS BLOOD, cvcn the 
 
 forgiveness of sins." Col. i. 13, 14. The recipi- 
 ents of this blood-bought redemption are, in truth, 
 the only aspirants after the great Exemplar, though 
 of all others, the most conscious of being followers 
 " afar off." 
 
 That which the world terms " Virtue," thrives 
 best where its laud its are the least heard : for 
 
42 CHRISTIAN LETTERS 
 
 though ifs name is ever flippant on the lips of the 
 vain Fopling — the expatiating Senator— the decla- 
 matory Pleader— the Pulpit Moralist — the grave 
 and self-complaisant Judge, or the Man of Letters 
 
 " Who resorts at every turn 
 
 To Athens or to Rome for wisdom short 
 Of man's occasions !" 
 
 It is with them an exotic — luxuriating only on the 
 renewed heart of a Christian, and even there, ivy 
 like, the shade is peculiarly favourable to its 
 growth — and the cross to its support: — it is indige- 
 nous only to the soil of Calvary. 
 
 Men, by nature, are ever prone to consider 
 themselves better Christians than they think the 
 Word of God can make them. Or, if perchance, 
 they deign to transplant any portion of Divine 
 Revelation into their theory, it is only on condition 
 of its becoming pliable to their purpose: — forgetting 
 that the Word of God is composed of much sterner 
 stuff, and that pliancy must proceed from the 
 creature, and not from it, yes, even every ima- 
 gination and every thought must be brought 
 into captivity, to the obedience of Christ. 2 
 Cor. X. 5. 
 
 Man, by nature, being destitute of the least spark 
 of genuine love to God, he hates and contemns 
 his Word, both incarnate aud written, accustomed 
 
TO A PHYSICIAN. 43 
 
 as he may be, to shew them each aa external de- 
 ference. Yet, without the Incarnate Word, man 
 is without redemption — remove the written Word, 
 man is like a ship in the ocean, without either a 
 chart, or a compass ; his estimate of human life is 
 erroneous — his prospects of eternal life, to say the 
 least, one dismal blank. Still the natural man or 
 Socinian (persons alike spiritually dead) being 
 much too rational to bow to the wisdom and love 
 of God, invariably become the victims of their own 
 craftiness. 1 Cor. iii. 19 ; since their wisdom and 
 rationality consist in reasoning against every thing, 
 and determining nothing; as if Scripture were not a 
 form of sound words, of which the whole building 
 of Divine Truth is so fitly compacted, as to pre- 
 sent a munition of rocks, unmoved alike by the 
 indifference or fury of apostate man in every age. 
 It, indeed, endureth to all generations, and blessed 
 are they who put their trust in it — holding fast 
 their faith without wavering. 
 
 Those who impugn or oppose from without, 
 imagine they do it remote from all risk; — being 
 themselves devoid of shelter from the impendings 
 of Divine wrath on a broken law, they are bold in 
 their puny attempts to dismantle the Christian 
 Edifice ; because, having themselves nothing to 
 lose, they are in no fear of retaliation. 
 
 Really to know God and to love God, are 
 
44 CHRISTIAN LETTERS 
 
 synonymous. It is, therefore, those only who know 
 Him NOT, that desire not a knowledge of His 
 ways. The farther a man is from God, the farther 
 he wishes to be. Hence the desire for reconcilia- 
 tion never originates with man. God must draw 
 before man can run. Sol. Song i. 4. 
 
 A true relish for Gospel Truth will ever bear 
 analogy with the lowly estimate of ourselves, as 
 sinners — with the degree of our spiritual perception 
 and spiritual obedience. Yet these inestimable 
 blessings, like all other good things, must not be 
 expected without paying for. To be deemed 
 a Fanatic, an Enthusiast,* a Visionary, in fact a 
 
 • The word " Enthusiast," when used in reference to a sincere 
 Christian Believer, is obviously intended to excite a sneer, and not 
 to convey any definite or positive idea. And much advantage is 
 gained to the infidel or formalist, by an expression of such general 
 import : — since, when hard pressed, he can always turn round and 
 reply, " 0,yoii misunderstood me — that was not my meaning.'' — 
 History and daily observation unite to confirm the fact, that the 
 enmity of the natural mind, against the Believer in Christ is such, 
 that it will ever seek to be gratified, even at the expense of consis- 
 tency. To be an" Enthusiast" in painting, in poetry — in music, 
 or in sculpture, &c. is considered by " the world, that lieth in wick- 
 edness," to be highly commendable, as it implies a zealous attach- 
 ment — a passionate ardour in each of these pursuits; consi- 
 dered to be essential to due attainment. Surely then, if the 
 degree and propriety of our ardour is to be regulated by the 
 importance of the object — it must be far more commendable to be 
 an " Enthusiast" in Christianity — or, as St. Paul expresses it, "- to 
 
TO A PHYSICIAN. 45 
 
 spright of every hue, is the lowest price of their 
 possession. 
 
 Thus, at every turn, we have the declaration of 
 our Lord again and again verified, " My kingdom 
 is not of this worltl." 
 
 All moral obedience, termed in its active and 
 passive influence, " Virtue," is the consecutive, and 
 not the precursor of Christian identity. Matt, 
 xii. 33. Morality is the fruit, not the root of the 
 spiritual Cedar of Lebanon — of every one planted 
 in the house of the Lord. Psalm Ixii. 13, 14. The 
 Vine is emblematically to the Christian, what the 
 Cedar was to the Jew. I need not say Who is the 
 TRUE Vine; but all vital moral ability and moral 
 inclination spring from Him. Nor can we bring 
 forth fruit, unless we are branches of the True Vine ; 
 for. says Christ, without ME ye can do nothing. 
 
 That faith which is the pure offspring of Divine 
 Grace, can alone produce a spiritual union of the 
 branch with the True Vine, and generate that com- 
 munion and sympathetic Love which is the spring 
 head of Christian morality. Every one may, there- 
 fore, pretty correctly ascertain his real love of 
 God, by analyzing whether his moral obedience is 
 
 be always zealously aflfected in a good cause'' — and one " against 
 which the gates of hell shall not prevai',1' — than to expend all our 
 " Enthusiasm'' on subjects which must soon cease to interest us ; 
 and which perish in the using ! 
 
46 CHRISTIAN LETTERS 
 
 of constraint, or of a willing mind — whether he can 
 sincerely and cordially say, " Thy service is per- 
 fect freedom," whether in fact, he ''delights in 
 the Law of the Lord," and loves to meditate 
 thereon, and to bring the general tenor cf his de- 
 portment to this touchstone. 
 
 The mere natural man, in every grade and station 
 of the human family, ever and anon contemplates 
 the Gospel, as a code of penance ; and imagines 
 the yoke and burden of Christ, so far from being 
 light and easy, to be grievous and hard in the ex- 
 treme.* But no sooner is he translated from rebel 
 nature, to grace, than he finds the irksomcness, not 
 to have been in the *' yoke," but in his previous 
 corrupt Vv ill, and the weight of the "burden" to 
 have been only in imagination. He now finds that 
 it is the way of transgressors only, which is really 
 
 • It is not only painful, but almost past endurance, to hear mi- 
 nisters, in the ardour of an indiscreet zeal, concede to Satan and 
 his subjects, the assumption that, pleasure is to be found in its 
 pursuit by the worldling — and thence inviting such, in all the 
 effervescence of folly, " to make an early sacrifice"' — " to renounce 
 the pleasures of the world." &c. 
 
 To indulge in philippics agaifist pleasure-takers — is obviously 
 a solecism, when applied to the non-recipients of the Giace of 
 God ; who, however ardent they may be, as \)\e?.suve-seekers, or 
 pleasure-/«aito'5— rarely happen to be pleasure-^«/cfr5. They may, 
 indeed, burn incense to their own drag, and sacrifice to their own 
 net; but PLEASURE is, I apprehend, too subtle and ethereal for 
 the large meshes of the worldling's net. 
 
TO A PHYSICIAN. 47 
 
 hard ; but that Christian obedience is a way of 
 pleasantness, and the only path of peace. The ser- 
 vile obedience of the Pharisee is wholly distinct 
 from the filial obedience of the Christian. So 
 much so, that I apprehend there is no danger in 
 telling the true Believer he may live as he likes : 
 '^ For how shall he that is dead to sin, live any 
 longer therein r" The divine law being written on 
 his heart, he will not like to run counter to it, but 
 will like to run the way of God's commandments. 
 The only restraint he feels is the inadequate mea- 
 sure of his obedience. To will, is present with 
 him, but how to perform, too often, alas ! occa- 
 sions a difficulty, and thence a conflict. But such 
 is the mighty power of the Gospel of Christ, that 
 it both relieves the conscience, transforms the 
 heart, and rightly stimulates the conduct. It has, 
 however, its paradoxes* — whence springs the truth 
 that, just as we feel ourselves debtors to grace, 
 .shall we produce works unto holiness, and the more 
 we are alive to our moral insolvency,t precisely 
 
 * The word " paradox" being so frequently misinterpreted — 
 it may be material to observe, that it implies only a seeming con- 
 tradiction— not a real one. Hence it is an error to speak of a 
 " seeming paradox." 
 
 t We are unquestionably indebted to the torrents of vice which 
 exist— to the fact, of fallen and depraved huraanit}-, being lulled 
 and lured by the phantom, human merit, raised to appease tlie 
 
48 CHRISTIAN LETTERS 
 
 in that degree will be the effluence of our moral 
 obedience, in all that is lovely and of good report ; 
 — ever emanating from love to Christ. 
 
 " Talk they of morals ? O thou bleeding Lamb, 
 Thou Maker of new morals to mankind, 
 The grand morality is love of Thee." 
 
 Hence, the moral fabric in all its beauty and 
 expanse, is known only to the Believer in Jesus ; 
 for unless bottomed in the love * of Him, its only 
 progeny are legality and dead works, from which 
 the conscience needs to be purged by the blood of 
 Christ. Heb. ix, 14. Yet British Pagans will ever 
 
 conscience, and countervail the punitive consequences of de- 
 merit. This papal phantom in Protestant Britain is, however, I 
 fear, the very viaticum to clerical patronage — preferment — pre- 
 lacy ! Nominal Christianity will never teach sinful man to declare 
 with Daniel, " O Lord, righteousness belongeth unto Thee, but 
 unto us confusion of face.'' Or, with David, — " I will make men- 
 tion of THY righteousness — of Thine only." 
 
 * It can never be sufficiently lamented, that the word " Agapee," 
 love to God and man, and as such, made the sum and substance 
 of the Christian Faith generally, and of the 1 Cor. 13, particu- 
 larly, should ever have been rendered " Charity :" — a word so at- 
 tractive to the self-righteous spirit of the carnal mind, as to have 
 been, I fear, an ignis fatuis, extensively fatal. 
 
 Should there be formidable objections on the part of influential 
 carnal Biblists, to a correct translation — The British and Foreign 
 Bible Society would do well rather to retain the original word 
 " Agapee" in their future editions, than to disseminate error. 
 
TO A PHYSICIAN. 4i> 
 
 continue to exclaim to the admiration of their 
 kindred spirits, 
 
 " For modes of faith, let graceless zealots fight. 
 His can't be wrong, whose life is in the right." 
 
 forgetting this to be mere hypothetical rea- 
 
 soning ; since it assumes that, the life of a Pagan 
 or a Mahomedan may be as " right" as that of a 
 Christian, which can never obtain, without contro- 
 verting the past and present experience of every 
 Believer, and at once annihilating the Bible ; which 
 peremptorily claims pure and true morality (not the 
 spurious thing termed morality, by a world that 
 lieth in wickedness) as a Divine production, and 
 exclusively the offspring of Divine Truth ; as thus — 
 That they all might be damned who believed not 
 the Truth, but had pleasure in unrighteousness. 
 2 Thess. ii. 12. 
 
 " Believing not the Truth," is by nature, how- 
 ever, peculiar to none, being inherent in all the 
 children of her who impugned the Divine veracity, 
 by listening to the satanic suggestion — " Ye shall 
 not surely die." Gen. iii. 4. Since this period, 
 Faith has ceased to be a human attainment — exist- 
 ing only by Divine irapartation, conferred upon its 
 recipients for the express purpose of pleasing 
 God : — " For without Faith, it is impossible to 
 please Him.'' Heb. xi. 6. Being itself " the gift 
 
 D 
 
50 CHRISTIAN LETTERS 
 
 of God," it is necessarily void of all claim on the 
 part of man as a meritorious cause of salvation.* 
 Faith, in its agency, is, however, the grand impulse 
 of spiritual life, and the earnest of our personal 
 election ; though, if by faith, we are enabled to 
 love God — it is only because He first loved us. 
 In no case was ever fallen man the primary suitor 
 in spirit and in truth. 
 
 Grieviously, therefore, is faith idolized, when- 
 ever exalted beyond the cause operative in justifi- 
 cation. The righteousness of Christ Jesus, exem- 
 plified in his all-spotless active obedience, being the 
 efficient cause, though Faith is the instrumental one. 
 
 Nakedly to speak of *' Justification by Faith," 
 is both dangerous and perplexing to the simple en- 
 quirer ; since it substitutes the instrument for the 
 
 * The present Bishop of St. David's is generally esteemed 
 a Christian — being, I trust, exempt from the exalted maladies of 
 Pelagianism, Socinianism, and Popery. I therefore make the fol- 
 lowing Extract from his primary Charge in 1790. " It is not," ob- 
 serves the Bishop, " by the merit of our Faith, more than by the 
 MERIT of our works, that we are justified ; there is, indeed, no hope 
 for any, but through the efficacy of our Lord's atonement; for, that 
 \(e are justified by faith, is not on account of any merit in our 
 faith, but because faith is the first principle of that communion be- 
 tween the believer's soul and the Divine Spirit, on which the 
 whole of our spiritual life depends." — Much of this is very good j 
 yet it contains the prevailing error of the semi-evangelism of the 
 present day j namely, it rests entirely on the •passive obedience of 
 Jesus for Justification, without any mention of the actirt obedience. 
 
TO A PHYSICIAN. 51 
 
 principal. Much of this dire and fatal inaccuracy 
 proceeds from the injudicious division of the 
 Fourth and Fifth Chapters of the Epistle to the 
 Komans — the commencing " Therefore" in the 
 Fifth Chapter being dependent on the last Terse of 
 the Fourth Chapter, whence it ought never to have 
 been separated; because it comprises that very 
 obedience of Christ Jesus, on which alone Faith 
 can operate in Justification. Precisely similar is 
 Rom. iii. 21 — 31 — et passim. 
 
 Faith is not our bondsman. Justification by 
 faith, must, therefore, always be understood, either 
 as instrumentally operative, or as relatively op- 
 posed to works. Perhaps, in nothing are many 
 modem Ministers* generally more remiss, than in 
 
 • Those who imagine the present day to be the meridian of 
 scriptural light and knowledge, will do well to listen to Glaus 
 Petri, one of the spiritual children of Luther j and the much 
 blessed Instrument of the Almighty, in subverting Popery in 
 Sweden, under the fostering care and protection of the Great 
 Gustavus Vasa, about 300 years ago. Olaus, in writing on that 
 pre-eminent Doctrine of the Christian system, " Justification," 
 thus expresses himself—" It is impossible, that man being born in 
 sin, ihould fulfil the law of God. The first use of the law is, that 
 man may know he is a sinner. The law is his schoolmaster ; it 
 teaches him that he is under condemnation, and he becomes ar- 
 dent in his search after the righteousness of Christ Then he 
 obtains by faith from the merit of Christ, what he never ceuld have 
 merited by any works of his own. The sinner is not justified on 
 account of what he does in the way of belief, bat because he 
 d2 
 
52 CHRISTIAN LETTERS 
 
 a want of perspicuity on this vital point — this most 
 important doctrine. And every true Christian will 
 admit the (act, that purity of doctrine is the prae- 
 cordia of Christian practice ; though the Agrippian 
 professor, ever too strong in his own strength, tar- 
 dily acceeds to a truth so vital ; still every other 
 antidote to the corruptions of the human heart, 
 proves feeble and evanescent.* 
 
 Abstaining from the further pursuit of the opera- 
 tive powers of Faith, as an agent ; and of its 
 utter non-pretension as an efficient or principal :— 
 
 applies, in the way of acceptance, the righteousness of Christ to 
 himself. Good works follow justification. When a believer is 
 inclined to think any thing of his works, he will do better to give 
 the glory to God." 
 
 * Passing by the well-conditioned Dignitary — the portly, self- 
 complacent Rector, &c. and coming to those who have a zeal of 
 God, though not according to knowledge — I would humbly sug- 
 gest to them, the exaltation of the Saviour, with a lucid develop- 
 ment of Scriptural Doctrine as the only efficient and vital attrac- 
 tion to the sinner, and the only prolific source of Faith and Love, 
 and good works. 
 
 The supposed efficacy of didactic preaching is a great mistake, 
 as too amply demonstrated. It is little better than writing on 
 water, a true emblem of the weakness and frailty of man ; but the 
 wisdom of God is stronger than man. Therefore, if the word 
 preached, quickens to spiritual life, spiritual obedience must and 
 will follow. Doctrine is the parent of Faith and Love; precisely 
 as they are the parents of good works : — And yet, I fear, many 
 Ministers of Evangelical pretention are as bad as Pbaroah, they 
 insist upon the bricks without the straw. 
 
TO A PHYSICIAN. 
 
 53 
 
 We will hasten back to the renewed contem- 
 plation of the Di\inity of Jesus. Yet con- 
 ceiving it to be almost a maxim with those, who 
 impugn the Deity of our Lord, to reject as an 
 oratorial flourish, an interpolation, an atticism, 
 or an hyperbole, whatever militates against their 
 negative theory : — T necessarily feel some per- 
 plexity in bringing forward such Scripture illus- 
 tration, as may, at the same time, convince your 
 inind, and receive your sanction. Without, how- 
 ever, making any special selection, I will venture 
 simply to revert to the preceding words — *' King- 
 dom of God's dear Son ;" language singularly in- 
 appropriate, if intended to apply merely to a 
 prophet; since we hear not of the Kingdom of 
 MovSes — of the Kingdom of Isaiah — of the King- 
 dom of Jeremiah, &c. And even had not our 
 Lord declared, John xviii. 36, *' My Kingdom is 
 not of this world." And to Peter, in terms far 
 surpassing a mortal's power to realize, ** I will 
 give to thee the keys of the Kingdom of Heaven :" — 
 Yet it would have been abundantly obvious, that 
 the Kingdom referred to was a spiritual Kingdom ; 
 primarily considered, the Kingdom of Grace ; 
 though substantially, the Kingdom of Heaven; 
 therefore, of necessity, pertaining to the King of 
 Heaven, ergo^ Jehovah. 
 
 In coincidence with which, the Apostle Peter 
 
54 CHRISTIAN LETTERS 
 
 thus unreservedly expresses himself to the primi- 
 tive Believers — " For so an entrance shall be 
 ministered unto you abundantly, into the ever- 
 lasting Kingdom of our Lord and Saviour Jesus 
 Christ." 2 Peter i. 11. A knowledge of this King- 
 dom was also, by Divine illumination, brought to 
 the view of the dying thief, when he said, '' Lord, 
 remember me, when thou comest into Thy King- 
 dom." As there was nothing in the external circum- 
 stances of Jesus, when nailed to the cross, that could 
 indicate his possession of a " Kingdom;" the Divine 
 Spirit could alone make known the fact. The 
 possibility of the Kingdom being a terrestrial one, 
 ■was then clearly precluded : it must therefore be 
 paradisiacal, and such our Lord himself declared 
 it to be : —thus inducing a concatenation of argu- 
 ment, once more decisive of the Deity of Jesus. 
 
 The vivacity with which you appear to seize 
 any semblance of disagreement in the Gospels, 
 would almost imply, that discord, and not harmony, 
 is propitious to the Socinian theory. Greatly does 
 it require every aid ; though, I am quite sure, that 
 none can avail it. 
 
 The miraculous conception and incipient conco- 
 mitants of the Divine Incarnation, not being re- 
 corded by Mark, you appear to esteem a valuable 
 opportunity for drawing inferences favourable to 
 the Socinian scheme. The weight of Mark's 
 
TO A PHYSICIAN. 55 
 
 testimony, or rather the inference from his omis- 
 sions, you therefore consider greatly to preponderate 
 against the united testimony of Matthew, Luke, 
 and John. 
 
 But believe me, my dear Sir, your exceptions 
 are mere igni fatui-^ihey may mislead at a dis- 
 tance, but vanish at approach. The difference 
 partakes not of disagreement ; proceeding merely 
 from the circumstance that, although Matthew, 
 Luke, and John each commence their Gospel with 
 a detail of the Incarnation, the latter by the term 
 " Logos/' or Word [which is, 1 need not say, the 
 Divine appellative of the Second Person in the 
 Trinity] '^ being made flesh, and dwelling among 
 us." Yet Mark, instead of commencing with the 
 birth of Christ, as the other Evangelists have 
 done, he selects the commencement of the public 
 ministry of Christ, as the opening period of his 
 Gospel. But that it was his first care to assert 
 that Divinity which you have imagined him to 
 impugn, is strikingly evident — the very com- 
 mencement of Mark's Gospel being thus expressed, 
 " The beginning of the Gospel of Jesus Christ, the 
 Son of God." The period chosen by Mark was 
 certainly the beginning of the Gospel of the Son 
 of God; though not of the Incarnation of the Son 
 of God, the latter beginning with his birth, the 
 former with his public ministry. 
 
56 CHRISTIAN LETTERS 
 
 So far indeed from any discrepancy existing 
 in the testimony of the Evangelists on this vital 
 subject, you will find the Divinity of Him, who 
 in his humanity is known to us as Jesus Christ, 
 brilliantly to irradiate the whole of Mark's, as well 
 as the other Gospels. Nor will his last Chapter 
 be found less decisive than his first, in asserting 
 the Divine power of that name which is above 
 every name ;— " And these signs shall follow them 
 that believe: — In My Name shall they cast out 
 devils," &c. Mark xvi. 17. 
 
 With respect to the authenticity of the two first 
 Chapters of Matthew's Gospel, which from their 
 inconvenience to the Socinian theory, are of ne- 
 cessity repudiated by Socinian Advocates — permit 
 me to observe, I apprehend the m/erwa/ evidence 
 to be quite decisive of their original existence; 
 since it would have been highly preposterous in 
 Matthew, who is a very careful and correct writer, 
 to have commenced his Gospel History with a 
 relative pronoun, without any antecedent, or, in 
 other words, in commencing the third Chapter, to 
 speak of " those days," had no previous days 
 been mentioned. I will, however, leave the sub- 
 ject to the present very learned and very worthy 
 Archbishop of Dublin ; who, in his able Treatise on 
 the Atonement, thus compresses even a redundancy 
 of evidence on the genuineness of the two first 
 
TO A PHYSICIAN. 57 
 
 Chapters of Matthew, so long assailed by So- 
 cinians. ** The Syriac Version, which is one of 
 Apostolic antiquity, and the Old Italian, both 
 contain the two Chapters. Ignatius, the only 
 Apostolical Father, who had occasion to make re- 
 ference to them, does so. The Syhilline Oracles 
 do the same. Justin Martyr does the same. Cel- 
 sus, the bitter enemy of the Christian faith, does 
 the same. Hegesippus, a Hebrew Christian, does 
 the same. Irenaeus, and all the Fathers who suc- 
 ceed him, it is admitted on all hands, do the same. 
 And the Chapters are at this day found in every 
 manuscript and every version of the Gospel of 
 Matthew which is extant throughout the world. 
 — Thus we have one continued and unbroken 
 series of testimony from the days of the Apostles 
 to the present time. And in opposition to 
 this, we find only a vague report of the state 
 of a Hebrew copy of St. Matthew's Gospel, 
 said to be received amongst an obscure and 
 unrecognized description of Hebrew Christians ; 
 "who are admitted, even by the very writers 
 who claim the support of their authenticity, to 
 have mutilated the copy they possessed, by re- 
 moving the genealogy. I should not have dwelt 
 so long upon a subject, which is at this day so 
 fully ascertained, as the authenticity of the first 
 two Chapters of St. Matthew's Gospel^ did it not 
 
5S CHRISTIAN LETTERS 
 
 furnish a fair opportunity of exhibiting the species 
 of evidence, which Socinian critics are capable of 
 resisting ;" and the sort of arguments to which 
 emergency compels them to resort. 
 
 Although it would carry me far beyond the limits 
 of a letter, to pursue the present discussion into 
 the concomitant subject of the doctrine of the 
 Trinity ; yet, as you appear to lay much stress 
 on Deut. vi. 4, considering it fatal to the Deity 
 of Messiah — permit me to observe, that the mo- 
 nosyllable, " God," perhaps scarcely presents 
 to our minds a parallel with that of *' Jehovah," 
 the Great Alehim, or Elohim — the God of the 
 Israelites. And which word, Alehim, or Elohim 
 being of plural signification, Moses thus addressed 
 them, — " Hear, O Israel, the Lord our God is one 
 Lord"-— thereby cautioning the Israelites not to 
 lose sight of the Unity of the Godhead, from the 
 well-known plurality of Jehovah's name. The 
 address of Moses, taken in any other view, would 
 only have been tritely to inform the Israelites that 
 One is One ! An intimation much too imbecile for 
 that distinguished Patriarch to make to his people. 
 
 In truth, Divine Revelation, from its very com- 
 mencement, frequently expresses the Godhead in a 
 plurality the most unequivocal ; and represents the 
 Deity thus in a converse, even at the beginning of 
 this terrestrial creation. " Let Us make man in 
 
TO A PHYSICIAN. 59 
 
 our own image, after our likeness.*' Gen. i. 26. 
 The phraseology in which this proposition is 
 expressed, would be quite inappropriate on the 
 Socinian theory ; and of which modes of expression 
 there are various similar instances in the Old Tes- 
 tament : as thus : — " Behold, the man is become 
 like One of Us." — '' I^et Us go down and con- 
 found their language." — " Whom shall We 
 send?"&c. 
 
 It has, I believe, been attempted to surmount 
 such barriers to Socinian Unitarianism,* by assert- 
 ing that Jehovah is herein addressing angels. Yet 
 this explanation involves a greater difficulty; 
 *' For who hath known the mind of the Lord, or 
 who hath been His counsellor?'* Rom. xi. 34. — 
 Did He, at any time, condescend to share His 
 works or His attributes with angels ? How can 
 it agree with reason, that an angel should be con- 
 sulted by his Lord ? — a creature by his Creator ! 
 The province of an angel is to attend and minister 
 — not to give counsel. *' I saw," says the sublime 
 Isaiah, " Cherubim and Seraphim standing at the 
 right hand of God, and with their wings they co- 
 
 ♦ As already observed, all Christians are in the best sense of 
 the term " Unitarians ;" though in the lower sense of it, are dis- 
 covered, the Arian, the Socinian, the Swedenborgian, &c. j and, 
 at a little distance, the Jew, the Mahomedan, the Confusian, &c. 
 Therefore, it is too obviously mal-apropos to merge the specific 
 appellative in any instance, in the general term "Unitarian." 
 
60 CHRISTIAN LETTERS 
 
 vered their faces/' &c. — clearly intimating the 
 overpowering awe and Majesty which the Divine 
 Presence occasioned ; and quite irreconcileable 
 with the preceding familiar converse. To whom, 
 therefore, could it be, that God the Father said, 
 *' Let us make man ;" but to the Angel of the 
 Great Council? — The Wonderful Counsellor — 
 The Mighty One— The Prince of Peace— The 
 Father of the future Age — Jesus the Son of 
 God — The Equal to his Father in Essence — The 
 Eternal Xo^os, by whom *' All things were made, 
 and without whom was not any thing made that 
 was made." John i 3. Unquestionably, to Him 
 it was said, " Let Us make man." — Since God 
 the Father does not speak imperatively — " Make 
 tliou man,*' as if speaking to an inferior ; but in 
 diction the most decidedly co-equal- '' Let Us 
 make" — nay, even '' Let Us make after our own 
 image." Thereby clearly establishing a co-equa- 
 lity, which T should think no fair argument can set 
 aside on scriptural ground. 
 
 It may, perhaps, be urged, that the King of 
 Heaven adopts the style employed by the kings of 
 the earth ; who frequently speak of themselves in 
 the plural number to express their dignity and ma- 
 jesty : yet it would be difficult to imagine that the 
 Almighty could have borrowed his mode of speak- 
 ing from a king of the earth, before the Creation of 
 
TO A PHYSICIAN. 61 
 
 man. It would surely carry an air of greater pro- 
 bability, that earthly kings, considering themselves 
 to be representatives of Divine Majesty, should 
 have copied the plurality of their diction from the 
 Deity. But were all to be granted, which the 
 advocate of Royal analogy can desire ; yet it will 
 utterly fail him. For, although a king or governor 
 may say " Us" or '' We," there is certainly no 
 figure of speech that will allow of any single person 
 saying " One of Us," when he speaks only of him- 
 self ; as such a phrase can have no meaning, unless 
 more than one person is interested. Surely, there- 
 fore, my dear Sir, it becomes demonstrative, that 
 in the Unity of the Divine Essence, there is a plu- 
 rality of Persons, co-equal, and co-eternal, who 
 might say with truth and propriety, " Let Us make 
 man," and '' Man is become like one of Us." Of 
 such a Personality, Divine Revelation informs us 
 — and makes known to us also, that on this Divine 
 Plurality, the whole economy of our redemption is 
 suspended. 
 
 The creation of this world, both animate and in- 
 animate, is in different passages of Scripture, at- 
 tributed to the Father, to the Son, and to the Holy 
 Spirit. How natural, therefore, that the preced- 
 ing form of speech should be used at the creation 
 of man ! And, surely, how reasonable it is to sup- 
 pose, that a doctrine, so important to the human 
 
62 CHRISTIAN LETTERS 
 
 race, was communicated from the beginning, that 
 men might know whom Ihey worshipped, and how 
 they ought to worship. Were not the Trinity an 
 Unity, and the Unity a Trinity, no sufficient reason 
 can, I apprehend, be given, why the name of Je- 
 hovah, in use amongst Believers, from the first 
 ages, should be in the plural, though connected 
 with verbs and pronouns in the singular. 
 
 It ought not to be, that any who profess and call 
 themselves Christians, and who have the New 
 Testament in their hands, should, for a moment, 
 require these or similar arguments to demonstrate 
 the doctrine of a Triune Jehovah. But such being 
 lamentably the fact, it is incumbent on every Be- 
 liever to contend earnestly for the Faith delivered 
 to the saints from the commencement of Divine 
 Revelation. In which conflict, it is no common 
 gratification, to have had patriarchs and prophets 
 for our precursors. To know that they lived, and 
 that they died in the possession of that doctrine 
 which is the ground of our dearest hopes : — to know 
 that the God of Adam — of Noah — and of Abra- 
 ham, is likewise our God ; and that when we adore 
 Him in Three Persons, and give glory to the 
 Father — to the Son— and to the Holy Ghost — we 
 do, as was done in the beginning— now is — and 
 shall ever continue to be. 
 
 Still, however, I am aware that a difficulty will 
 
TO A 'physician. 63 
 
 arise in your mind, how to reconcile an Unity with 
 a Trinity. The difficulty I admit to be indisso- 
 luble by finite reason: And if angels veil their 
 faces in the presence of Deity — how incompa- 
 rably more does it become us, who are made lower 
 than the angels, '' to stand in awe, that we sin 
 not,'* in attempting to obtrude ourselves upon the 
 Divine Presence. To scan the Divine Essence was 
 ever beyond human intelligence — such knowledge 
 is too wonderful, we cannot attain unto it. 
 
 Nor ought we to forget the reproving interroga- 
 tion of Zophar to Job, '* Canst thou by searching 
 find out God ? Canst thou find out the Almighty to 
 perfection?" Job vii. 11. Assuredly not— since 
 finite reason cannot fathom that which is infinite. 
 And though abortive, must ever be the attempt to 
 become wise above what is written — yet will the 
 Holy Spirit ever continue to guide into all the 
 truth requisite for fallen man to know — those 
 who, in the true spirit of humility, submit to His 
 teaching. For though the Lord be high, yet hath 
 He respect unto the lowly, but the proud He 
 knoweth afarofi"; — the meek will he guide in judg- 
 ment. Yet the wisdom of this world is foolish- 
 ness with God ; for he taketh the wise in their own 
 craftiness*. 
 
 * The great St. Hilary, a writer of the Fourth century observes, 
 '' Scepticism obliges to do those things which are forbidden uf, 
 
64 CHRISTIAN LETTERS 
 
 And though indisputable, that the maximum of 
 all wisdom, is to bow to Revelation ; yet, my dear 
 Sir, you profess to impugn the doctrine of the In- 
 carnation and the Trinity, on the ground of its 
 being ^' A Mystery," which you pronounce to be 
 the subterfuge of bigotry and superstition, when 
 driven to their ne plus ultra, and reason has lost 
 her seat." Permit me, however, to observe, that 
 *' Mystery" does not, I apprehend, proceed from 
 feeble human reason having lost her seat; but 
 from her seat not being sufficiently elevated — the 
 true definition of the word "Mystery** being 
 " something above human intelligence.'** 
 
 The Apostle Paul has given us proofs, the most 
 unequivocal, that his natural faculties were second 
 
 to search into mysteries incomprehensible, to speak things inef- 
 fable ; and to explain that which we are not permitted to examine. 
 And, instead of performing with a sincere faith, that which is 
 commanded ns, (which were otherwise sufficient) namely, to 
 worship the Father and the Son, and to be filled with the Spirit, 
 we are obliged to employ our weak reasonings in explanation of 
 things incomprehensible." 
 
 * Although a considerable improvement in the understanding is 
 an invariable concomitant of all true Christian conversion ; yet 
 such is the satanic influence of the " God of this world,'' with his 
 liege and faithful subjects, that to stultify the natural capacity, is 
 sagely pronounced to be one of the many dire effects of a vital 
 reception of the Gospel. That prodigy of intellect, ihe Apostle 
 Paul, escaped not the imputation ; though " much learning'' was 
 the imputed cause of /its madness. Acts xxvi. 24. 
 
TO A PHYSICIAN. 05 
 
 to none; and that his divinely assisted reason 
 surpassed all others — yet far was he from speak- 
 ing of the Incarnation and Atonement made by 
 our Lord Jesus Christ, in depreciating terms, be- 
 cause he knew it to be a mystery. On the con- 
 trary, he bestowed upon himself the distinguishing 
 appellation of a " Steward of the mysteries of 
 God." 1 Cor. iv. 1. He declared also, that he 
 spake the wisdom of God in a mystery, even the 
 hidden wisdom, which God ordained before the 
 world unto our glory ; which none of the princes 
 of this world knew ; for, had they known it, they 
 would not have crucified the Lord of GtLORY." 
 1 Cor. ii. 7, 8. 
 
 And however subversive it may be of the 
 pre-conceived imaginations of any mortal ; and it 
 certainly is of every mortal (being to the Jews 
 a stumbling block, and to the Greeks foolish- 
 ness) — ^it is without controversy, that great 
 is the mystery of godliness ; God was manifested 
 in the flesh, justified in the Spirit — seen of an- 
 gels — believed on in the world — received up into 
 glory. 1 Tim. iii. 16. Surely, therefore, it were 
 puerile in the extreme to take offence at the word 
 " mystery"— since it is applicable to facts the 
 most familiar ; such as the intimate connexion of 
 the soul and body; and, indeed, of the junction of 
 all matter and spirit. Every man is in Imiiself an 
 
 E 
 
66 CHRISTIAN LETTERS 
 
 entire mystery. For who can define the opera- 
 tions of the brain, in what is termed " Thought" — 
 or the powers of articulation, in what is termed 
 " Speech"— or the powers of ambulation, in what 
 is termed '^ Walking" — or the powers of percep- 
 tion, in what is termed '' Sight" — or the powers of 
 audience, in what is termed " Hearing" — and thus 
 of the various other faculties and senses ; combin- 
 ing the understanding, the memory, the will, and 
 the afi*ections. What sceptical philosopher can 
 even explain the various influential laws which 
 Omnipotence has established, in all their mighty and 
 minute gradations ? — At the same time regulating 
 the splendid migrations of the comet ; and causing 
 the feeble pen to render faithful obedience to the 
 mind which dictates ! 
 
 The animal and the vegetable world also abound 
 in " Mystery." The transformation of an egg into 
 a bird, or even the vegetation of a pea — its flower, 
 and its re-production in the pod— all, so very far 
 exceed the utmost summit of human intelligence, 
 as to realize all the arcana of a profound " Mys- 
 tery." To which a myriad of instances might be 
 added, demonstrating, in the most familiar way, 
 the association of " Mystery,'' with the most ob- 
 vious truth and fact : — such as the commencement 
 of our corporeal system— the communication of the 
 vital spark— respiration by the lungs — the simple 
 
TO A PHYSICIAN. G7 
 
 act of pulsation, by the circulation of the blood 
 through the heart — are also, in reference to the vital 
 energy which controls the >Yhole, — a *' Mystery." 
 To these illustrations, I would add the wonderful 
 Mystery of the resurrection of the body ; for such, 
 the Apostle Paul most appropriately terms it — 
 *' Behold I show you a Mystery, we shall not all 
 sleep, but we shall all be changed," &c. Nay, the 
 very familiar act of '' sleep" to which the Apostle 
 refers, is itself di profound Mystery. 
 
 Hence, my dear Sir, on mature consideration, 
 you will probably admit, that " Mystery" is a com- 
 bination of truth and fact, which we know only 
 from its result. That so far from Truth being op- 
 posed to Mystery — it is an essential ingredient; or 
 rather the essential basis of all Mystery — since 
 the developement of falsehood is instantly fatal to 
 the existence of Mystery. What mere letter- 
 learned man will presume to cope with the Apostle 
 Paul in the range of intelligence ; yet so far was he 
 from undervaluing the mysteries of the Godhead, 
 that from the glimpse with which he was favoured 
 by Divine illumination, he promptly declares, that 
 in the triune mystery of God,* and of the Father 
 
 ♦ " The word God/' says the great Dr. Owen, " is not to be 
 considered as peculiarly expressive of any person in the Deity." 
 In the present instance, it must of necessity apply to the Holy 
 Spirit. 
 
 e2 
 
68 CHRISTIAN LETTERS 
 
 and of Christ, are hidden all the treasures of wis- 
 dom and KNOWLEDGE. Col. ii. 2, 3. 
 
 You appear, my dear Sir, to participate in a 
 very general misapprehension relative to the diver- 
 sity of Christian sentiment ; but, believe me, there 
 are but too kinds in which there is really any ma- 
 terial difference— one, the mere nominal Christian, 
 or carnal professor— the other, the true Believer or 
 spiritual possessor. Each are branches of two 
 distinct trees ; and every man by nature is a branch 
 of the former, a wild olive tree — as which he luxu- 
 riates, until he is cut off and grafted into the latter 
 or good olive tree. Vide Romans xi. 23, 24, 
 Which, though it has there reference to the Is- 
 raelites generally — it is equally true with respect 
 to every Christian individually. For if we are 
 Christ's, we also are Israelites, and heirs accord- 
 ing to the promise, originally given to Abraham, 
 that " In thy seed shall the kindreds of the earth 
 be blessed." Gen. xii. 3, and Gal. iii. 29. 
 
 A real diversity, amongst true Christians, in the 
 essentials of Christian sentiment is wholly impos- 
 sible — since there can only be one ground of ac- 
 ceptance for every man in the sight of God — there- 
 fore, but one reason of the hope that is in him. And 
 of that hope, every true Christian will give the same 
 reason to him that asketh him. 1 Peter iii. 15. 
 
 So many are the motives which influence the 
 
TO A PHYSICIAN. OV 
 
 act of what is termed, Going to Church, that even 
 habitual attendance has, in many instances, 
 little connexion with the professed object. You 
 are, however, under much misconception in sup- 
 posing, that " Milton abstained from public wor- 
 ship through his conceptions of Christianity not 
 being realized in any Community or Church exist- 
 ing in his day" — there being nothing remarkable in 
 his theological sentiments ; since this '' great 
 man," as you justly pronounce him, loved the 
 Bible, and the whole Bible,* as sufficiently per- . 
 ceptible, particularly in his private correspon- 
 
 * Extract from the Literanj Gazette, 17th Jan. 1824.—" The 
 following brief notice of a circumstance, highly interesting, 
 has just been communicated to us. A Latin Manuscript, nn- 
 doubtedly by Milton, long supposed to have been irretrievably 
 lost, has just been discovered at the State Paper Office. The su!)- 
 ject is religions, and the arguments are all draivn from the Scriptures. 
 There are many Hebrew quotations, and the work is one of con- 
 siderable bulk, as it contains 735 pages, many of them closely 
 written, and believed to be in the hand-writing of the Poet's 
 nephew, Phillips, with many interlineations in a different hand. 
 It was found in an envelope addressed to Cyriac Skinner, mer- 
 chant. The situation which Milton held, as Latin Secretary to 
 Cromwell, will account for such a discovery being made in the 
 State Paper Office. Mr. Todd and other savans have seen it, and 
 in this case, seeing is believing.'' 
 
 May this promising Relic be preserved from the embrace of 
 carnal Editors, and ultimately reach some Christian hand and 
 heart, competent to appreciate its merits, and to give h undiluted 
 to the press. 
 
70 CHRISTIAN LETTERS 
 
 dence ; which has, in perfect keeping with sucb 
 a quarter, drawn forth the ridicule of his carnal, 
 though clerical Editors. And so far was Milton 
 from adopting the depreciating language of the So- 
 cinian school, in reference to the fall of man ; that 
 he gives to this dire calamity its essential pro- 
 minence and precedence in his far-famed Poem 
 on the Loss of Paradise:— primarily treating 
 
 " Of man's first disobedience and the fruit 
 Of that forbidden tree, whose mortal taste 
 Brought death into the Morld and all our woe/' 
 
 Not only were Milton's *' conceptions'' but also 
 his experimental knowledge of Holy Writ vitally 
 correct ; being the genuine fruits of the Christian 
 Faith. Yet, in the execution of his splendid 
 Poem, he has unfortunately been tempted to make 
 such a display of his learning and extensive read- 
 ing, as to corrupt his otherwise beautiful Christian 
 Composition, by classical allusions drawn from 
 Pagan lore. Hence, so much misconception rela- 
 tive to the theological views of Milton. And 
 hence, the incessant mistakes of Bishop Newton 
 and Mr. Todd, and other carnal commentators ; 
 who, delighted with the Pagan digressions of Mil- 
 ton, overlook the substance, and are ever searching 
 for analogies, resemblances, and imitations from 
 Pagan poets and historians, instead of referring to 
 
TO A PHYSICIAN. 71 
 
 their Bibles*, where they would have discovered 
 the real resources of Milton — whose mind satu- 
 
 * One who had drank deep at this pure fountain of life and 
 knowledge, has thus given a masterly delineation of its contents. 
 " A nation must be truly blessed if it were governed by no other 
 laws than those of this blessed book : it is so complete a system 
 that nothing can be added to it or taken from it; it contains every 
 thing needful to be known or done ; it affords a copy for a king, 
 Deut. xvii. 18, and a rule for a subject; it gives instruction and 
 counsel to a senate; authority and direction for a magistrate : it 
 cautions a witness ; requires an impartial verdict of a jury, and 
 furnishes the judge with his sentence : it sets the husband as lord 
 of the household, and the wife as mistress of the table : tells him 
 how to rule, and her how to manage. It entails honour to parents, 
 and enjoins obedience to children : it prescribes and limits the 
 sway of the sovereign, the rule of the ruler, and authority of the 
 master: commands the subjects to honour, and the servants to 
 obey; and promises the blessing and protection of its Author to 
 all that walk by its rules. It gives directions for weddings and 
 for burials ; it promises food and raiment, and limits the use of 
 both : it points out a faithful and eternal Guardian to the depart- 
 ing husband and father; tells him with whom to leave his father- 
 less children, and in whom his widow is to trust, Jer. xlix. 11, 
 and promises a father to the former, and a husband to the latter. 
 It teaches a man how to set his house in order, and how to make his 
 will : it appoints a dowry for the wife, and entails the right of the 
 first-born ; and shews how the younger brandies shall be left. It de- 
 fends the rights of all; and reveals vengeance to every defrauder, 
 over-reacher, and oppressor. It is the first book, the best book, and 
 the oldest book in all the world. It contains the choicest matter, 
 gives the best instruction, and affords the greatest pleasure and 
 satisfaction that ever was revealed. It contains the best laws and 
 profoundest mysteries that ever was penned. It brings the best of 
 tidings, and affords the best of comfort to the enquiiing and dis- 
 
72 CHRISTIAN LETTERS 
 
 rated with Biblical knowledge — like golden ore, 
 runs through the whole stratum of his Poem. 
 
 consolate. It exhibits life and immortality, and shews the way to 
 everlasting glory. It is a brief recital of ail that is past, and a 
 certain prediction of all that is to come. It settles all matters in 
 debate, resolves all doubts, and eases the mind and conscience 
 of all their scruples. It reveals the only living and true God, and 
 shews the way to him ; and sets aside all other gods, and de- 
 scribes the vanity of them, and of all that trust in them. In short, 
 it is a book of laws to shew right and wrong; a book of wisdom, 
 that condemns all folly, and makes the foolish wise ; a book of 
 truth that detects all lies, and confutes all errors ; and a book of 
 life, and shews the way from everlasting death. It is the most 
 compendious book in all the world; the most authentic, and the 
 most entertaining history that ever was published : it contains the 
 most early antiquities, strange events, wonderful occurrences, 
 heroic deeds, unparalleled wars. It describes the celestial, ter- 
 restrial, and infernal worlds ; and the origin of the angelic my- 
 riads, human tribes, and infernal legions. It will instruct the 
 most accomplished mechanic, and the profoundest artist : it will 
 teach the best rhetorician, and exercise every power of the most 
 skilful arithmetician. Rev. xiii. 18, puzzle the wisest anatomist, 
 and exercise the nicest critic. It corrects the vain philosopher, 
 and guides the wise astronomer : it exposes the subtle sophist, 
 and makes diviners mad. It is a complete code of laws, a perfect 
 body of divinity, an unequalled narrative; a book of lives, a book 
 of travels, and a book of voyages. It is the best covenant that 
 ever was agreed on, the best deed that ever was sealed, the best 
 evidence that ever was produced, the best will that ever was 
 made, and the best testament that ever was signed. To under- 
 stand it, is to be wise indeed : to be ignorant of it, is to be desti- 
 tute of wisdom. It is the king's best copy, the magistrate's best 
 rule, the housewife's best guide, the servant's best directory, and 
 the young man's best companion. It is the school-boy's spelling- 
 
TO A PHYSICIAN. 73 
 
 The fact of his abstaining from public worship 
 has only reference to his latter days ; and not being 
 a mere nominal Christfan, but imbued with a sin- 
 cere love of "The Truth as it is in Jesus" — he was 
 a recipient of those vitals of Christianity, which 
 you, my dear Sir, at present pronounce to be 
 " mere dogmas, bigotry, and superstition." Or, 
 in other words, (and can you possibly believe it ?) 
 the great Milton was a Puritan! — an Enthusiast! 
 — a Fanatic ! — a Christian ! — a Methodist I* — or, 
 
 book, and the learned man's master-piece: it contains a choice 
 grammar for a novice, and a profound treatise for a sage : it is 
 the ignorant man's dictionary, and a wise man's directory. It 
 affords knowledge of witty inrentions for the ingenious, and dark 
 sayings for the grave ; and it is its own interpreter. It encourages 
 the wise, the warrior, tlie racer, and the overcomcr; and pro- 
 mises an eternal reward to the conqueror. And that which crowns 
 all is, that the Author is without partiality, and without hy- 
 pocrisy, — ' in whom is no variableness, nor shadow of a turn- 
 ing.' » 
 
 * Self-renunciation is the first principle of individual Chrig- 
 tiauity. But such is the self-justifying complacency of every man 
 by nature^ that, unconscious of his moral insolvency, he tena- 
 ciously endeavours to hold fast his integrity. He, therefore, 
 zealously bespatters all who renounce their oicn righteousness in 
 search of a better. The enmity of the unregenerate seed of the 
 Serpent, Gen. iii. 15, becomes on this occasion, so entirely a mat- 
 ter of course, that " No Cross, no Crown" has borne the test of 
 very many centuries. Heb. xi. 26. For those only who are 
 counted worthy to suffer shame for the name of Christ, ever were, 
 or evei' can be Christians. In inflicting this shame, each of 
 those reproachful terms mentioned, with many others, are, or 
 
74 CHRISTIAN LETTERS 
 
 if we ascend to the Apostolic climax, to complete 
 the enamel of an honourable reproach — " The 
 ofFscouring of all things." Consequently, a mind, 
 so divinely illumined, could ill endure the unpro- 
 fitable verbiage of the prevailing Clergy of the 
 licentious and obdurate Charles the Second. 
 
 Accustomed to the unrestrained exercise of 
 Christian worship during the reign of Charles the 
 First, and the Protectorate of Cromwell — non- 
 attendance became his only alternative, when the 
 despotic *' act of uniformity" presented a dungeon, 
 with the loss of property, and even of life, to those 
 who dared '' to convene" for the purpose of Chris- 
 tian worship, under any other roof than that of a 
 parish Church, or a Popish chapel. Milton having 
 lately been Latin Secretary to Cromwell, was, 
 therefore, much too prominent a character to have 
 
 have been used ; though I think the latter word " Methodist" has 
 been the most effective in all Satan's quiver; So much so, that 
 in some circles, more of courage is deemed requisite to meet this 
 petty reproach, than to storm a battery. The word, untinged by 
 Satanic spleen, contains, however, the very reverse of any thing 
 offensive ; and though revived with the revival of the Gospel in 
 the last century, it is lineally descended from "Methodius," an 
 eminent Christian Missionary in the ninth century, a brother of 
 the distinguished Cyril, and ultimately Bishop of Moravia. 
 
 *^ But what's there in a name ? A rose, 
 By any other name, would t-mell 
 As sweet.'' 
 
TO A PHYSICIAN. 75 
 
 any hope of appearing in *' a conventicle" with 
 impunity; in addition to which, he had become 
 deprived of the invaluable blessing of sight — infir- 
 mities crept on,* and a consumption ensued, of 
 which he died. But as he had long been adopted 
 by Him who is ** the resurrection and the life," 
 he realized those blessings which Christianity un- 
 folds. And most truly can I say, an ardent desire, 
 that the esteemed Physician, whom I have now the 
 pleasure to address, may participate in that same 
 blood and righteousness in which our master poet 
 was both cleansed and clothed, alone prompts me 
 to pursue the present correspondence. Happy in 
 the extreme should I feel in becoming the humble 
 instrument in averting one fellow-sinner from 
 *' treading under foot the Son of God — of counting 
 the blood of the covenant, wherewith we are sanc- 
 tified, an unholy thing — and of doing despite to the 
 Spirit of Grace." Heb. x. 29. 
 
 Would that I could correct your very mistaken 
 estimate of what you term '* popular preachers ;" 
 since under that designation is generated a crowd 
 
 * It is on record, that Charles the Second, in allusion to Mil- 
 ton's infirmities, declared, " He would let him live as a punish' 
 ment.'^ Christian Milton's well-grounded hope of a blessed and 
 blissful immortality, gave more of truth to the bitter irony of King 
 Charles than his Majesty was aware of.— How different their 
 eternal prospects ! Human life, though relatively a punishment 
 to Milton, was, I appreheud, a most agreeable respite to King 
 Charles. 
 
76 CHRISTIAN LETTERS 
 
 of misconceptions, both by the crude formalist, 
 and the sturdy unbeliever — each of whom inces- 
 santly betray the latent enmity of the carnal mind, 
 by the half-expressed, and half-implied depreciat- 
 ing diction which sports upon their lips : though 
 were they to adopt the philosophical axiom of 
 tracing effects to their causes, it would inevitably 
 conduct them to the force of truth, as the impelling 
 power of what is so often invidiously termed 
 " popularity" in Christian Teachers. Our Lord 
 declared, that this attractive influence should be 
 the happy result of his dying for our sins, and of 
 rising again for our justification : for, saith Jesus, 
 '* And I, if I be lifted up from the earth, will draw 
 all men unto me." But that which is attractive to the 
 Christian, or even the incipient enquirer, emerging 
 from his innate spiritual torpor, is offensive to the 
 self-complaicency and philosophical plumage of 
 the carnal mind, in every gradation of society. 
 Hence, we perceive, a preference so generally 
 given by those of patrician rank, to graduated 
 Sciolists of a mere classic hierarchy. 
 
 Nor is this new, Jeremiah had to lament the 
 same dire event in his day ;*^the world will 
 ever love its own. Yet it is indisputable, a more 
 awful trust cannot be assumed than that of ex- 
 ercising the powers of a state hierarchy ; since 
 
 * Jeremiah v. 30, 31. 
 
TO A PHYSICIAN. 77 
 
 political expediency will never fail to take the 
 precedence of Christian identity, in selecting 
 those who are to minister at the altar.* And pain- 
 ful it is to observe, that the hapless choice gene- 
 raJly proclaims aloud, that those, who possess 
 ecclesiastical patronage, are strangers to that Gos- 
 pel they profess to reverence. 
 
 Popularity, in its true acceptation, is the 
 legitimate result of preaching the Gospel with 
 lidelity. — '* How beautiful upon the mountains 
 are the feet of him that bringeth good tidings of 
 good, that publisheth salvation; that sayeth unto 
 Zion, Thy God reigneth." Isa. Hi. 7. So great, 
 indeed, was the ^'popularity" of the Apostle Paul 
 as a preacher, that if it had been possible, the 
 Galatians v^ould have plucked out their eyes, and 
 have given them to him. Gal. iv. 15. Yet it is 
 evident, this ardent attachment proceeded not from 
 
 • It would be difficult to say, whether the pulpit or the press of 
 the present day is most under the influence of " the God of this 
 world, who blinds the eyes of them that believe not, lest the 
 light of the glorious Gospel of Christ should shine in unto them.". 
 Could, indeed, a more humiliating view of human nature, and of 
 the " deceitfulness of sin,'' be* presented to us than the fact of 
 " Lacon"— " Body and Soul '— " The Two Rectors," &c. being the 
 production of persons, who had solemnly declared themselves 
 *•' moved by the Holy Ghost," to enter the Christian Ministry. 
 When will the world cease " to give heed to seducing spirits and 
 doctrines of devils?" 
 
78 CHRISTIAN LETTERS 
 
 externals.— It was not, says the Apostle to the 
 Corinthians, with excellency of speech, or of wis- 
 dom, that I declared unto you the testimony of God ; 
 (in reference to Jesus the Redeemer) for I deter- 
 mined not to know any thing among you, save 
 Jesus Christ, and him crucified. And I was with 
 you in weakness, and in fear, and in much tremb- 
 ling. And my speech, and my preaching was not 
 "with the enticing words of man's wisdom, but in 
 demonstration of the Spirit and of power ; that your 
 faith should not stand in the wisdom of men, but in 
 the power of God. How perceptible, therefore, 
 that the Apostle's '* popularity" did not proceed, 
 like that of our Statesmen and Barristers, from the 
 mere inflations of human suasion ; but from the 
 power of the Spirit, in transforming the hearts of 
 his hearers, and imparting to them all the vivifying 
 and endearing attributes of that pure Christianity, 
 of which he was become the herald.* In truth, 
 
 * The love-inspiring influence of the Gospel of Christ, towards 
 the heralds of salvation, has been strikingly characteristic of the 
 true Church in all ages. The Church of Christ, about the thir- 
 teenth century, is, I believe, geneially considered to have been 
 almost exclusively confined to the Waldenses ; and their ardent 
 love towards their preachers, termed " Barbs," may be gathered 
 from the striking fact, that Papal Rome, though herself drenched 
 in idolatry, and "drunk with the blood of Saints," — charged 
 these, the dear children of God, with the crime of icorshipping 
 their "Barbs," and inflicted on tliemraany cruel tortures, under 
 
TO A PHYSICIAN. 79 
 
 the affectionate endearments of Christianity, though 
 inconceivable to the natural man, are magnetic, in 
 exact proportion to its purity. — Its very origin 
 being that of love to man, it irresistibly impels 
 mankind to love each other. Hence proceed the 
 affectionate greetings and salutations which inva- 
 riably close the Epistles of Paul the Christian; 
 though, whilst Saul the Jew, and ^'breathing out 
 threatenings and slaughter against the disciples of 
 the Lord,*' he desired Letters to Damascus of a 
 character strikingly different. 
 
 Christian Preachers* are appropriately styled 
 " Ambassadors." — In state affairs, marks of dis- 
 tinction are generally conferred on those who are 
 the bearers of important and agreeable intelligence ; 
 surely, therefore, this principle ought to obtain 
 in reference to those who bring the glad tidings of 
 salvation. For if we really love the contents of 
 
 the pretence of extorting a confession of this idolatry. I need not 
 say, the assumed grounds of such torture were preposterous, and 
 the act unavailing. 
 
 ♦ The carnality of the human mind is strikingly exemplified, by 
 the fact, that the gifts of eloquence are often mistaken, or evea 
 preferred to the tokens of Grace. The attendant unction of the 
 Spirit is, however, the only proof of the Preacher being an Am- 
 bassador from Heaven. His credentials are wanting, if a Divine 
 influence attend not his word. 
 
 How many, alas ! have been lured into Hell by carnal eloquence t 
 How many saved by the "foolishness" of spiritual preaching! 
 
80 CHRISTIAN LETTERS 
 
 the message— we shall not fail to love the mes- 
 senger. It is on this principle that a Christian 
 Preacher becomes " popular"* — that is — " That 
 he is esteemed, very highly in love for his work's 
 sake." IThess. V.13. 
 
 Not having the honor, as you well know, of 
 being myself a Minister in Holy Things, the pre- 
 ceding observations will, from their being disin- 
 terested, the more largely demand your candour : — 
 and with it, may I not hope, a cordial reception of 
 the matchless truths thus feebly advocated. 
 
 Believe me, ever your's, 
 
 My Dear Sir, 
 
 • A strong confirmation of the attractive influence of real Chris- 
 tianity may be gathered from the fact, that M. Jacobi, a print 
 dealer, at Berlin, has formed a collection of the portraits of 
 Christian Luther, which already amounts to no fewer than twelve 
 hundred and five of distinct and different kinds ! Yet three cen- 
 turies hare elapsed since the meridian of Luther's career ! .' 
 
TO A PHYSICIAN. 81 
 
 My dear Sir, 
 
 So inherent is the sin of unbelief ia 
 our fallen nature, that instead of, as you declare, 
 the Divinity of Jesus Christ and the doctrine of a 
 Triune Jehovah being *' imbibed with our mother's 
 milk" — that mortal never yet existed, who did not 
 disbelieve it in his heart, long subsequent to lacteal 
 imbibition ; though induced, as he may have been, 
 to confer upon it a verbal assent. Neither, be 
 assured, my dear Sir, was there ever a person born 
 into the world, who became even competent to 
 estimate the supreme importance of the fact ; — 
 until taught by the Holy Spirit to know that he 
 really is, what the Bible declares him to be — a 
 sinner — and therefore in need of One who is 
 " mighty to save." For though all have sinned 
 and come short of the glory of God ; yet every 
 unregenerate man will attempt to palliate his 
 
 F 
 
32 CHRISTIAN LETTERS 
 
 transgressions — being quite unconscious that, 
 " From the sole of his foot, even to the crown of 
 his head there is no soundness in him." Isa. i. 6. 
 
 Man, therefore, whilst in a state of nature, and 
 not of Grace, is blind to the very expediency of 
 a Divine Redeemer ; and reduces the subject of 
 our Lord's Divinity (if at all he designs to touch 
 upon it) to a mere speculative disquisition ; in 
 which he feels little or no personal interest. It is 
 those only, who are quickened, to a right appre- 
 hension of the unpalatable fact, of being by nature, 
 " dead in trespasses and sins/' that obtain even 
 the small degree of light and knowledge requisite 
 to confess with the prophet that, " Their webs will 
 not become garments, neither will they cover them- 
 selves with their works." Hence, their need of a 
 better righteousness than human pretension can 
 aspire to : — a Divine Highteousness being alone 
 that wedding garment, the want of which our Lord 
 parabolically pronounced to be eternally fatal. 
 Those who are described, Eph. ii. 1, can alone 
 appreciate this garment — the Believer in Jesus 
 can alone appropriate it. Nothing less than in- 
 carnate Deity could weave it. Mark the exulta- 
 tions of Isaiah in the bright anticipations of his 
 faith on this vital subject. *' I will, says the prophet, 
 greatly rejoice in the Lord, my soul shall be joyful 
 in my God, for he hath clothed me with the gar- 
 
TO A PHYSICIAN. 83 
 
 ments of salvation, he hath covered me with a 
 ROBE OF RiGHTEosuNESs/' And thus, again, this 
 brilliant prophet professes his participation, by 
 faith, in the imputed righteousness of his Divine 
 Redeemer. — " Surely shall one say, in the Lord 
 hare I righteousness and strength." And again, 
 *' Fear thou not ; for I am with thee : be not dis- 
 mayed ; for I am thy God ; I will strengthen thee ; 
 yea, I will help thee : yea, I will uphold thee with 
 the right hand of MY * Righteousness." Such is 
 
 • David, King of Israel, enquired — " O ye sons of men, how 
 long vFill ye love vanity and seek after leasing?" — Or, in other 
 words, How long will ye make lies your refuge, and indulge in 
 the preposterous vanity of seeking justification by the deeds of 
 that Law, which demands an all-perfect obedience before him, in 
 whose sight the heavens are not clean, and who chargeth the very- 
 angels with folly ? True, too true it is, that man is not only a 
 Debtor to that Law which gives no release, but, in himself, is spi- 
 ritually imbecile; and morally a bankrupt before God ; — previous 
 to being a Christian, he must indispensibly become so in his own 
 sight. 
 
 Man, having no spiritual righteousness of his own, he must, on 
 coming to judgment, sink into perdition, if not " upheld by the 
 right hand" of a Divine Surety's Righteousness. 
 
 Mankind are, as in temporal things, so in spiritual; in each case, 
 endeavouring to meet or evade all legal demands to preserve 
 independence. Hence, the aboundings of carnal, and even of 
 evangelical pharisaicism, brought to render its quota in help- 
 ing out the righteous obedience of Jesus in Justification ; 
 though thus to rend and patch the splendid Robe of imputed 
 Righteousness is expressly forbidden by Him who wrought it. 
 Mat. ix. 16. 
 
 f2 
 
84 CHRISTIAN l^TTERS 
 
 not only the language of Isaiah, but Jeremiah also, 
 full of the Spirit of prophecy, thus unbosoms him- 
 self to Believers in all ages: — *' Behold the day is 
 come that I will raise unto David a righteous 
 BRANCH, and a king shall reign and prosper, and 
 shall execute judgment and justice in the earth. 
 In his days Judah shall be saved, and Israel shall 
 dwell safely : and this is the name whereby he shall 
 be called, The Lord our Righteousness." Thus 
 is pourtrayed, by the infallible hand of inspiration, 
 the human lineage of Jesus — his kingly power — 
 his Divine character, and condescending love. 
 
 Yet, not less sad than true, is the fact that, this 
 matchless subject continues hid from the hood- 
 winked sons of Mammon ; who, well pleased with 
 an imaginary plumage, and intrenched in natural 
 pride and complaisancy, each stoutly affirms— '^ I 
 am rich and encreased in goods, and have need of 
 nothing — and knoweth not that he is wretched, and 
 miserable and poor, and blind and naked. Rev. 
 iii. 17, and, therefore in pressing need of a " Robe 
 of Righteousness" " that the shame of his naked- 
 ness do not appear." Rev. iii. 18. The spiritual 
 repugnance of man by nature is, however, not only 
 passive but also active : — he is armed at all points 
 to protect himself against the inroads of Divine 
 Truth, that it interrupt not his accustomed pursuits 
 and carnal security. 
 
TO A PHYSICIAN. 85 
 
 " The castle of the human heart, strong in its native sin. 
 Is guarded well in every part, by him who dwells within. 
 For Satan there in arms resides, and calls the place his own ; 
 With care against assaults provides, and rules as on a throne. 
 Each traitor thought, on him as chief, in blind obedience waits. 
 And pride, self-will, and unbelief, are posted at the gates. 
 Thus Satan for a season reigns, and keeps his goods in peace» 
 ITie soul is pleased to wear the chains, nor wishes a release.'' 
 
 This humiliating truth was thus divinely pro- 
 pounded by our Lord himself whilst upon earth. 
 " When a strong man armed, keepeth his palace, 
 his goods are in peace ; but when a stronger than 
 he shall come upon him, he taketh from him all 
 the armour wherein he trusted." Luke xi. 21, 22. 
 For every one must be stripped of his glory, and 
 have the crown of self-righteousness taken from 
 his head, Job xix. 9, by the mighty power of God 
 the Holy Spirit, before he can possess that reci- 
 pient faculty of " believing unto salvation," wiiich 
 identifies the Christian. 
 
 His understanding is then opened, that he may 
 understand the Scriptures. Luke xxiv. 45. He 
 then more clearly discovers the medium of recon- 
 ciliation ; and at length is enabled to appreciate 
 all the assurances of his most glorious and omni- 
 potent Saviour, which were before unthought of; 
 — or " only appeared like idle tales." The Spirit 
 of Truth then proceeds to guide the humbled and 
 docile Believer into all truth; and testifieth of 
 
86 CHRISTIAN li-ETTERS 
 
 Jesus, as coming from Edom with dyed garments 
 from Bozrah, glorious in his apparel ;— travelling 
 in the greatness of his strength, and speaking in 
 righteousness, mighty to save." Isa. Ixiii. 1. The 
 ''dyed garment" is in future the Believer's 
 panoply — being the true emblem, both of that 
 active and passive obedience of the Divine Re- 
 deemer, so essential to salvation*. 
 
 Thus, is the witness of the Spirit obviously the 
 Vade-mecum of Christian identity ; though deemed, 
 as it ever will be, " foolishness," by those who 
 receive it not. 1 Cor. ii. 14. Hence, the Deity of 
 Jesus is veiled from the natural man : — as no man 
 can say that Jesus is the Lord but by the Holy 
 Ghost." 1 Cor. xii. 3. In its ordinary operations, 
 the witness of the Spirit is both externally commu- 
 nicative and internally responsive. Such, at least, 
 was the Royal Psalmist's view of the matter, as 
 he declares—" When thou saidst, seek ye my 
 face, ray heart said unto Thee, Thy face. Lord, 
 will I seek." Psalm xxvii. 8. Nor did the Apostle 
 
 • I have understood, that in shipwrecks, the Commander is 
 the last person to leave the Vessel : and, I believe, the Com- 
 manding-Sin of self-righteousness is the very last of all the 
 Crew that quits " a Vessel of Mercy." Hence so much semi- 
 Christianity amongst professors ; and hence so many, who in one 
 way or other, neutralize the active obedience of Christ — hanging 
 as it were, with one arm on the passive obedience ; though the 
 former rather than the latter is the ground of their justification. 
 
TO A PHYSICIAN. 87 
 
 John shrink from the odium of declaring, that 
 " He that believeth in the Son of God hath the 
 witness in himself." AVhich Divine Witness will 
 invariably testify that, there are three that bear 
 record in Heaven — The Father — The Word — and 
 The Holy Ghost, and that these three are one. 
 The converse, therefore, must be, that all who 
 deny the personality of the Holy Spirit, must im- 
 pugn the Divinity of Jesus ; and how perceptibly 
 is this exemplified ! How strikingly do we find 
 existing fact to quadrate with this and every theory 
 of Divine Truth. 
 
 The Socinian theory of denying the Deity of 
 Christ, and yet confessing him to be the perfection 
 of every moral virtue, involves a solecism, which 
 no fair reasoning can avert : — since (and with re- 
 verence I speak it) the non-possession of Deity 
 irretrievably rivets a charge of blasphemy on the 
 man Christ Jesus;* as on various occasions, he 
 
 * Although it is too true, that slight in the extreme are the 
 grounds on which myriads assume the Christian name; yet 
 amongst all those myriads, I am not aware of there being any, 
 even the thorough-paced Socinian, who will go the length to 
 assert that, the crucifixion of Christ was from demerit on his part; 
 for if GO, the name of Christ can have no savour beyond that of 
 Barabbas. The specific plea of those, who put Christ to death, was 
 that of " blasphemy," in making himself equal with God the Father. 
 Hence, the very name of " Christian'' inseparably involves the 
 Deity of Christ ; since Jesus must either have merited his penal in- 
 lliction, or his claim to the Divine character becomes established. 
 
88 CHRISTIAN LETTERS 
 
 not only claimed both Divine origin and Divine 
 attributes, but also received with approbation 
 Divine honors : — which it were superfluous to ob- 
 serve, every good man of mere human pretension 
 must have disclaimed with all the abhorrence 
 manifested by Paul and Barnabas at Lystra, who, 
 having only heard of such an intention on the part 
 of the priests of Jupiter — '' They rent their clothes, 
 and ran in among the people, crying out, and say- 
 ing, Sirs, Why do ye these things ? We also are 
 men of like passions with you, and preach unto 
 you, that ye should turn from these vanities to the 
 living God." Acts xiv. 14. Nor was the conduct 
 of Peter less prompt and decisive in the case of 
 Cornelius. — " As Peter was coming in, Cornelius 
 met him, and fell down at his feet and worshipped 
 him — but Peter took him up, saying, Stand up, I 
 myself also am a man." Acts x. 25. But had 
 Peter been even an angel, he dare not have received 
 adoration from man — angels being fellow-creatures, 
 are fellow servants. John, in the Apocalyptic 
 vision, being tempted to do homage to one of the 
 seven angels, thus recites the unhallowed circum- 
 stance, with its natural result. '' And,*' says John, 
 " I fell at his feet to worship him : And he said 
 unto me, see thou do it not — I am thy fellow 
 servant and of thy brethren, that have the testi- 
 mony of Jesus." Rev. xix. 10. Yet such rebukes 
 
TO A PHYSlCIAIf. 89 
 
 were never received from the Divine Jesus, of 
 whom the angel above-mentioned testified to John. 
 On the contrary, we not only find him making him- 
 self equal with the Father, but also receiving Di- 
 vine worship from the cradle to the grave, as well 
 as subsequent to his resurrection. And this, ob- 
 viously, not resulting either from ignorance or in- 
 advertence — it being the wise men of the East, 
 who came to worship him in the manger at Beth- 
 lehem, and who, as Luke informs us, came for that 
 SPECIFIC purpose. In Matthew ix. 18, Jesus re- 
 ceives worship, with approbation, from a ruler. 
 In Matthew xiv. 33, his immediate disciples wor- 
 ship him, on his walking to them on the sea, sub- 
 sequent to the miracle of the five loaves and two 
 fishes. Afterwards, the woman of Canaan wor- 
 shipped him. Mat. xv. 25. Afterwards, the mother 
 of Zebidee's children did the same. Indeed, every 
 Christian well knows, that faith in Christ ever did, 
 and ever will produce the like effects. Thus, the 
 man restored to sight, John ix. 38, exclaimed, 
 '* Lord, I believe, and worshipped him." Such 
 were also the fruits of faith in the hearts of his 
 disciples subsequent to the resurrection of Jesus, 
 " They worshipped him." Luke xxiv. 52. It 
 was not, however, from man alone that our 
 Lord commanded worship ; since Hebrews i. 6, 
 informs us, that angels were required to do the 
 same. 
 
90 CHRISTIAN LETTERS 
 
 I have already said, that the worship of our 
 Lord, commenced at the manger— I might have 
 gone further; since Mary, by a brilliant act of 
 faith, worshipped her embryo Saviour, in the 
 very incipiency of the incarnation—bursting forth, 
 •* My soul doth magnify the Lord, and my spirit 
 hath rejoiced in God my Saviour." Luke i. 46, 47. 
 Yet, who could not weep at hearing these brilliant 
 aspirations adopted in the periodical repetitions 
 of carnal formalists—those listless automata so 
 largely abounding!* 
 
 And yet, my dear Sir, you declare on the 
 authority of Prout, a Socinian writer, that " Men 
 have strangely deviated from the primitive sim- 
 plicity of the Gospel ; for instead of addressing 
 their prayers to God the Father in the name of 
 Christ, they pray to Christ as God/' The precise 
 idea you intend to convey by the term *' primitive" 
 is rather indefinite ; though it surely cannot refer 
 to a period very antecedent to the martyrdom 
 of Stephen, which was even previous to the 
 conversion of St. Paul ; and yet we find the 
 
 * The blandishments of this fading scene in the higher walks 
 of life, are the shroud and winding sheet of Christian vitality, 
 whilst the fictitious holiness of will-worship, approved aud 
 admired " by spiritual wickednesses in high places," rivets the 
 chains of Satanic bondage. Thus, how short is often the interval 
 between the Opera and the Altar !— between the Cards and the 
 Sacramental Cup !! 
 
TO A PHYSICIAN. 91 
 
 pioto-martyr thus committing the very error you 
 condemn. " And they stoned Stephen, calling 
 UPON,* and saying Lord Jesus receive my spirit." 
 Acts vii. 50. 
 
 Nor can I withhold my thanks for the admission, 
 that the hallowed monosyllable '' God'* does not 
 exclusively apply to the Father ; since both yourself 
 and Prout unwittingly adopt the distinguishing 
 epithet of '' God the Father,'^ The paternal adjunct 
 being thus appended to the Divine appellative, 
 betrays a lively consciousness of the all-important 
 fact, that the Holy Oracles indiscriminately apply 
 (he Divine nomer — to the Father — to the Son, (or 
 Saviour) and to the Holy Ghost. Indeed, the very 
 juxta-position in which each in the Divine Triplet 
 of Appellatives are so frequently found in Divine 
 Revelation, is an assumption of co-equality the 
 most unequivocal. 
 
 But as the vital and eternal benefits centred in 
 Christianity, are all necessarily pendant on the 
 
 * I purposely omit the italic word " God^^ introduced into our 
 translation : — deeming the invocation of the Lord Jesus by one 
 " full of the Holy Ghost," to be quite decisive evidence of the 
 Deity of the object invoked. And as the addition of the word 
 " God,'' to that of Lord, which immediately follows, was not 
 thought requisite by Luke, who wrote as he was moved by the 
 Holy Ghost— I do not see why it should have been added by our 
 translators ; since it weakens the passage, by unnecessarily 
 creating a cavil. 
 
92 CHRISTIAN LETT£RS 
 
 Deity * of Jesus-— it will be interesting further to 
 contemplate the faith and practice of the succes- 
 sors of Stephen and the Apostles, in reference to 
 their unequivocal confession of the Divinity of 
 Christ; and consequently of praying to him as 
 God. Were it indeed otherwise, Christianity would 
 truly be the nonentity which some hope, and others 
 suppose it to be. The letters written by Ignatius, 
 who, on the death of Eaodius, was about the year 
 70, appointed Bishop of Antioch, by the surviving 
 Apostles, are, as you are doubtless aware, still 
 extant. That cruel persecutor of Christians, the 
 admired Emperor Trajan, visiting Antioch in the 
 year 107, ordered, as we all know, this primitive 
 Christian Bishop, for the sole crime of being a 
 Christian, to be taken under a military guard, so 
 great a distance as from Antioch to Rome, for the 
 avowed and dreadful purpose of being thrown to 
 the wild beasts, for the entertainment of the spec- 
 
 * If, in breach of the first commandment, we set up a Divinity 
 opposite to Jehovah, we form that deceitful basis for Salvation, 
 which directly affronts the perfections of God j and therefore 
 cannot be productive of Iiappiness, either here, or hereafter. 
 Deity can alone be the author and source of happiness. If there- 
 fore, a vital union with Christ does not produce present felicity, 
 Jesus cannot be Divine. If it does produce real spiritual hap- 
 piness here upon earth, his Deity is conclusive. And I hold 
 it to be an indisputable axiom, that none will be happy in 
 eternity who are not internally happy in time— there must be an 
 antepast. 
 
TO A PHYSICIAN. 93 
 
 tators at the Roman Amphitheatre. From Antioch 
 he was hurried away by his guards to Seleucia. 
 Sailing thence, after great fatigue, he arrived at 
 Smyrna. Whilst there he wrote seven Epistles to 
 various of the principal Churches. The one to the 
 Believers at Ephesus, thus commences — " Ignatius 
 to the worthily happy Church in Ephesus of Asia, 
 blessed in the Majesty and fulness of God the 
 Father, predestinated before the world to be per- 
 petually permanent in glory, immoveable, united;, 
 and elect in the genuine suffering for the truth, by 
 the will of the Father — and of Jesus Christ our 
 God, much joy in Jesus Christ, and in his spotless 
 grace," &c. He also thus wrote from Troas, to 
 the Smyrneans — " I glorify Jesus Christ our God, 
 who hath given you wisdom. For I understand 
 that ye are perfect in the immoveable faith of 
 our Lord Jesus Christ, who was really of the seed 
 of David according to the flesh, and bom of a 
 Virgin really, and who really suffered under Pon- 
 tius Pilate. And these things he suffered for us, 
 that we might be saved," &,c. '* When he was led 
 to execution, he was attended by a number of the 
 brethren and was allowed to join in prayer with 
 them. And he prayed to the Son of God 
 in behalf of the Churches. He was then led into 
 the Amphitheatre and speedily thrown to the wild 
 beasts. A few bones only were left, which the 
 
04 CHRISTIAN LETTERS 
 
 Deacons gathered, carefully preserved, and after- 
 wards buried at Antioch. 
 
 Justin Martyr, as you doubtless know, was a 
 Stoic philosopher, previous to his conversion to 
 Christianity, early in the second Century. Being 
 subsequently, with six other Christians, imprisoned 
 by order of the Roman Emperor Marcus Antoninus 
 Philosophus, for the exclusive crime of being a 
 Christian ; and being arraigned before Rusticus 
 the Perfect, he was urged to invoke the heathen 
 Gods ; but Justin replied, I follow the Christians, 
 and their doctrine is right — What is their doctrine? 
 demanded Rusticus— It is this, We believe the 
 one only God to be the Creator of all things, and 
 we confess our Lord Jesus Christ to be the Son of 
 God, foretold by the prophets of old, that he is 
 now the Saviour, and will be the Judge of mankind. 
 As for myself, I am too mean to be able to say any 
 thing becoming his infinite deity. This was 
 the business of the prophets, who many centuries 
 ago, had foretold the coming of the Son of God 
 into the world, «&c. 
 
 The same in substance was the dying testimony 
 of that distinguished martyr Polycarp, * the 
 
 • Edsebius, in allusion to this event, adds a letter written at the 
 time by the Church of Smyrna to Sister Churches, which, after 
 describing the sufferings of Polycarp, mentions that, as soon as 
 he was dead, there was at the instance of the Jews some demur. 
 
TO A PHYSICIAN. 9ii 
 
 eminent and endeared Bishop of the primitive 
 Church at Smyrna, the personal disciple and 
 intimate Friend of St. John — to which might be 
 added, an army of the primitive martyrs— all ex- 
 pressly and pointedly refuting the misconception of 
 Mr. Prout, the Socinian advocate. Indeed, the 
 presumed classical knowledge of that Gentleman, 
 or at all events, of my esteemed Correspondent, 
 ought surely to have precluded so great a mistake 
 on the primitive faith ; since, as every one knows, 
 the classical Pliny, in his celebrated Letter to the 
 Emperor Trajan, thus describes primitive Chris- 
 tianity as viewed by his Pagan optics, at the very 
 time he was endeavouring, in all the enmity, which 
 ever has, and ever will exist between the natural 
 seed of the serpent, and the spiritual seed of the 
 woman, Gen. iii. 15, to exterminate from the earth, 
 by instant death, every true Christian :— For, on 
 these trying occasions, mere nominal Christians 
 at once throw off the mask to save their lives — 
 ** In the course of this business," says Pliny to 
 Trajan, " informations pouring in, a catalogue 
 of names was exhibited of persons, who however 
 
 in reference to permitting the Cliristians to take away the 
 Martyr's body ; lest, as it was insinnated, they should commence 
 to worship Polycarp — which the Smyrnean Believers thus notice 
 — " We can never forsake Christ, who suffered for our salvation, 
 or worship any other. Hira we worship as the Son of God, but 
 the Martvvs we only love as our Brethren in the Lord." 
 
96 CHRISTIAN LETTERS 
 
 declare that they were not Christians then, or ever 
 had been, and they repeated after me, an invoca- 
 tion to the gods and of your image, which for this 
 purpose, I had ordered to be brought with the 
 images of the deities. They performed sacred rites 
 with wine and frankincense, and execrated Christ 
 —none of which things, I am told, a real Christian 
 can ever be compelled to do. On this account 
 I dismissed them. Others named by an informer, 
 first affirmed, and then denied the charge of Chris- 
 tianity, declaring that they had been Christians, 
 but had ceased to be so, some three years ago, 
 others still longer, some even twenty years ago. 
 And this is the account of the Religion they once 
 had possessed, whether it deserves the name of 
 crime or error — namely, that they were accustomed 
 on a stated day [the Lord's day] to meet before 
 day light, and to repeat among themselves, a 
 hymn to Christ, quasi Deo,'' 
 
 In truth, that many psalms and hymns and can- 
 ticles, were composed and used by Christians of 
 the first and second century, to celebrate Christ 
 as very God, must be more or less known to every 
 one conversant with Christian History, and is 
 particularly mentioned by Eusebius and other 
 ancient writers, as notorious and indisputable. 
 As also the decisive fact, that a denial of the 
 Deity of Jesus Christ could find no advocate 
 
TO A PHYSICIAN. 97 
 
 within the pale of the Cliristian Church, for the 
 first two hundred years after our Lord's resurrec- 
 tion. Eusebius, indeed, mentions the case of one 
 Theodorus, a citizen of Bizantium, a man of parts 
 and learning, who professed himself a Christian, 
 but denied the Deity of Christ. * Being ultimately 
 brought with some others before persecuting ma- 
 gistrates, his companions honestly confessed Christ 
 and suffered : Theodotus was the only man of the 
 company who denied Christ, to save his life. Matt, 
 xvi. 25, his faith being rather the effects of carnal 
 cogitation, than the energy of the Spirit, who alone 
 effectually testifieth of Jesus ; it therefore afforded 
 him no sustaining power in the trying hour. 
 
 That brilliant star of the third century, Cyprian, 
 Bishop of Carthage, previous to his Martyrdom, 
 during the persecution of the Koman Emperor 
 GcQlus, thus wrote to the Believers at Thibaris, 
 " What a glory to be honored to partake of the 
 joy of eternal light and salvation with Christ the 
 Lord your God" — and thus also to the Churches 
 of Numidia — " We ought to labour with all our 
 might, and quickly to show our obsequiousness to 
 Christ our Judge, our Lord, and our God — and 
 
 * No one has ever denied the Lord Jesus with impunity — the 
 chastisement of Saints, when thus incurred, is terrestrial. Hence 
 the fall of an Apostolic Saint, is to the present day, marked by the 
 titular fabric of " a den of thieves" at Rome. 
 
 G 
 
98 CHRISTIAN LETTERS 
 
 anticipate the blessed period when we shall salute 
 Abraham, Isaac, and Jacob — Patriarchs, Apostles, 
 and Martyrs — to rejoice with the righteous, the 
 friends of God, in the pleasures of immortality.'* 
 How explicit is here the distinction between the 
 Divine Redeemer, and Prophets, &c. whom the 
 Anti-Trinitarian is wont to mingle. * 
 
 Felixj Bishop of Rome, in the year 270, in 
 writing to Maximus, Bishop of Alexandria, in 
 reference to the ejectment of Paul, Bishop of 
 Samorata, by the synod of Seventy Bishops, at 
 Antioch, for attempting to impugn the Deity of 
 Christ, thus unequivocally expresses the Creed 
 of the Christian World at that period — ''We be- 
 lieve that our Saviour Jesus Christ was born of 
 the Virgin Mary : We believe that he himself is 
 the eternal God and the Word ; and not a mere 
 man, whom God took into himself, in such a 
 manner, as that the man should be distinct from 
 him: For the Son of God is perfect God; and 
 was made perfect man, by being incarnate of the 
 Virgin.*' Vide Fleury, b. viii. c. 4. 
 
 That the Deity of Jesus was the sustaining pil- 
 lar in the Faith of all the truly sincere, amongst 
 the primitive Christians, may also be gathered 
 from those Pagan writers who were most promi- 
 nent in pouring contempt upon the early professors 
 of the Gospel of Christ ; amongst whom, Celsus, 
 
TO A PHYSICIAN. 99 
 
 in the Second Century, was not a little conspi- 
 cuous — frequently taunting Christians for " reckon- 
 ing him who had a mortal body to be God, and 
 looking upon themselves as holy on that account." 
 And he observes, " had Christ been Divine, he had 
 no reason to fear any mortal ; and though ye Chris- 
 tians say, he was a God, yet he persuaded only 
 twelve abandoned sailors and publicans, and did 
 not persuade even all these." (Alluding probably 
 to Judas, who betrayed, and to Peter who denied 
 Jesus at Pilate's bar.) And Celsus, with much 
 sarcasm, derides the folly of *' Those silly people, 
 for worshipping as a God, a person named Jesus, 
 who had been crucified at Jerusalem." 
 
 Nor is Porphyry, a Pagan writer of the third 
 Century, a whit behind Celsus, in acrimony against 
 the Christians ; yet his very malevolence tends to 
 confirm the point at issue between us. And in 
 reference to an epidemical disorder then reigning 
 in a certain city — Porphyry observes, " Men won- 
 der how that distempers have seized the City so 
 many years — they forget that ^sculapius and the 
 other gods no longer dwell among them, for since 
 Jesus was worshipped, no one had received 
 any public benefit from the gods."* Porphyry has 
 also in his spleen recorded the following circum- 
 stance — '« A person asked Apollo how to make his 
 
 ♦ Eusebius. 
 
 g2 
 
100 CHRISTIAN LETTERS 
 
 wife relinquish Christianity? — It is easier, replied 
 the Oracle, to write on water, or to fly in the air, 
 than to reclaim her. Leave her in her folly, to 
 hymn in a faint and mournful voice the dead God, 
 who publicly suflfered death from judges of singular 
 wisdom/'* How far Caiaphas and Pontius Pilate 
 merited the concluding eulogium of the Oracle, 
 the Christian will have little difficulty in deciding. 
 But in truth, if you refer to the correspondence of 
 Socinus himself, you will find in his third letter to 
 Radec, that he unhesitatingly admits the fact, of 
 its having been the invariable practice of real 
 Saints and Martyrs from the earliest period of the 
 Christian era, i. e. from the outpouring of the 
 Holy Spirit on the day of Pentecost, (when the 
 Deity of Christ was more fully revealed), — '' to 
 worship him as God." But this was not deemed 
 sufficient authority for Socinus ; though had the 
 same testimony been favourable to his hypo- 
 thesis, I apprehend its force would have been 
 conclusive. 
 
 It were surely superfluous further to confirm by 
 testimony, the vital fact, that the Deity of Christ 
 Jesus was the keystone of the primitive Believer's 
 hope, and, consequently, of his Creed. And though 
 conscious of the hallowed ground I tread — I hesi- 
 tate not to declare ; and not, I hope, without 
 
 • Ensebius. 
 
TO A PHYSICIAN. 101 
 
 some portion of that humility which becomes a 
 man of clay polluted with sin — aware also of the 
 awful presumption of attempting to penetrate within 
 the veil:— yet I hesitate not to declare, that the 
 Deity of the Son and of the Holy Ghost is as es- 
 sential to the Divine Economy, existing in the 
 Great Alehim or Elohim— Jehovah— Israel's God, 
 as that of the Father. The Trinity* being one 
 Jehovah, nothing short of abstract Deity in the 
 Son and in the Holy Ghost could render them 
 components. That to repudiate the Deity of the 
 Son, is to paralyse the everlasting Gospel — to 
 raze out its restoring properties ; and not only to 
 render it abortive in the redemption and salvation 
 of apostate man — but loudly to proclaim the Pro- 
 phets and Apostles false witnesses before God ! 
 
 Omniscience being the essential attribute of 
 Deity— the truth of the preceding testimony de- 
 mands the Omniscience of Jesus. Hence, '' Jesus 
 
 * Romaine, in his admirable " Treatise on tlie Walk of Faith," 
 pointedly observes. — " It is raucli to be lamented, that believers 
 in general take so little pains to get a clear knowledge of the doc- 
 trine of the ever-blessed Trinity: for the want of which, their 
 faith is unsettled, and they are liable to many errors both in 
 judgment and practice. I would, therefore, most earnestly 
 recommend it to all who are weak in faith, to be diligent in hear- 
 ing and reading what in Scripture is revealed concerning the 
 Trinity in Unity, looking up always for the inward teaching of the 
 Holy Spirit." pp. 39. 
 
102 CHRISTIAN LETTERS 
 
 knew their thoughts." Mat. xii, 25. — *' But Jesus 
 did not commit himself unto them, because he 
 knew all men, and needed not that any man should 
 testify of man, for he knew what was in man." 
 John ii. 24, 25. — •' Jesus knew from the beginning 
 who believed not." John vi. 64. — '' Come, said 
 the woman of Samaria, see a man that told me all 
 things that ever I did, is not this the Christ?'* 
 John iv. 29.—'' Jesus said, I tell thee, Peter, the 
 cock shall not crow this day, before that thou shalt 
 thrice deny that thou know est me." Luke xxii. 34. 
 — " And Peter said unto Jesus, Lord thou knowest 
 all things, thou knowest that I love thee.'* John 
 xxi. 17. 
 
 Mark also his Omnipresence — '^ Where two or 
 three are gathered together in my name, there am 
 I in the midst of them." Mat. xviii. 20. — *' He 
 (Christ Jesus) that descended, is the same also that 
 ascended up far above all heavens, that he might 
 fill all things." Eph. iv. 10.—'' The fulness of him 
 that filleth all in all." Eph. i. 23.— Lo ! I am with 
 you alway." Mat. xxviii. 29. 
 
 Omnipotence is also thus assumed by Jesus. — 
 *' I am the resurrection and the life ; he that be- 
 lieveth on me, though he were dead, yet shall he 
 live." John xi. 25. — " I give unto my sheep eternal 
 life." John x. 28.—" Then Jesus called his dis- 
 ciples together, and gave them power and autho- 
 
TO A PHYSICIAN. 103 
 
 rity over all devils and to cure diseases." Luke 
 ix. 1. " And the seventy returned again with joy, 
 saying. Lord, even the devils are subject unto us 
 through THr nAxME." Luke x. 17. 
 
 We thus perceive our Lord investing others 
 with miraculous powers, a fact quite conclusive of 
 the abstract essentiality of his own power; we 
 also perceive, that a mighty power attended his 
 hallowed *' name," when corporeally absent. This 
 simple humanity never did, or ever could produce. 
 But were I to accumulate, even a pyramid of tes- 
 timony, unless '* The Spirit beareth witness," 
 nothing beyond simple acquiescence can be attain- 
 ed — therefore secret unbelief must and will creep 
 in. Hence our Lord, when in the flesh, spake of 
 the Spirit, which they that believe on him should 
 receive ; for the Holy Ghost was not yet given, 
 because that Jesus was not yet glorified." John 
 vii. 39. 
 
 Consequently, the Deity of Christ was only 
 faintly and partially known, even to the Apostles 
 themselves, previous to the day of Pentecost — be- 
 cause they had not till then '* received the Spirit." 
 A gleam of light, it is true, was occasionally com- 
 municated, as in the instance of Peter, Matt. 
 xvi. 17; but natural unbelief quickly obscured it. 
 Were it not, indeed, for this *' hardness of heart 
 and unbelief," (so forcibly reproved, Mark xvi. 14.) 
 
104 CHRISTIAN LETTERS 
 
 the Deity of our Lord would not have been doubt- 
 ful to any ; as '' He, who cannot lie," so often as- 
 serted it. The fact, however, is not less true than 
 deeply humiliating— that man, by nature, never 
 did, or ever will believe in the Deity of Christ — it 
 being alone * the Spirit' that quickeneth to right 
 perceptions of Divine Truth. But happily, our 
 Lord has given us a promise equal to the emer- 
 gency — " If ye, says Jesus, being evil, know how 
 to give good gifts unto your children, how much 
 more shall your heavenly Father give The Holy 
 Spirit to them that ask it." Luke xi. 13. 
 
 The truth of this promise, all who profess to 
 confide in Scripture, must promptly admit in 
 theory. And I am happy to say, myriads of indi- 
 viduals of entire credibility, would as promptly 
 confirm the fact. Probably, however, the follow- 
 ing extract, from a letter written by Dr. Stock, an 
 eminent Physician at Clifton, near Bristol, and well 
 known in the literary and scientific world, will, 
 from the coincidence of his original Creed and 
 temporal profession, become the most appropriate 
 exemplification. The letter was written to Mr, 
 Rowe, coadjutor with Dr. Lant Carpenter, at 
 the Socinian {soi-disant " Unitarian") Chapel, in 
 Lewen's Mead, Bristol: of which congregation 
 Dr. Stock was a prominent member. 
 
to a physician. 105 
 
 " My dear Sir, 
 
 I scarcely know in what terms to 
 begin this Letter — or how to communicate to 
 you the object of it. Yet I am anxious to be 
 the first to convey to you the intelligence ; be- 
 cause I am unwilling it should reach you, unat- 
 tended by those expressions of personal regard 
 and esteem, by which 1 could wish it should be 
 accompanied. 
 
 It will surprise you to be told, that it is become 
 with me, a matter of absolute duty to withdraw 
 myself from Lewin's Mead Society. Yes, my 
 dear Sir, such is the fact. In July last, my pro- 
 fessional attendance was required for a gentleman 
 who was then on a visit to a friend at Bristol. He 
 felt it a duty to lead me to re-consider my reli- 
 gious opinions, and at length with much delicacy 
 and timidity led to the subject. I felt fully con- 
 fident in the truth of my own views, and did not 
 on my part shun the investigation. 
 
 For some weeks his efforts did not produce the 
 smallest effect, and it required all the affectionate 
 patience of his character, to induce me to look 
 upon the arguments on his side, as even worth 
 examining. The spirit of levity was, however, 
 subdued, by the affectionate earnestness of his 
 manner. Now and then he produced a passage 
 which puzzled mc exceedingly ; but I was always 
 
106 CHRISTIAN LETTERS 
 
 distrustful — I scarcely allowed any weight to it, 
 till after I had coolly examined it at home. 
 
 I began, however, sometimes to consider whe- 
 ther it was not possible that his observations might 
 contain some truth, and was of course led to 
 examine them with more care and impartiality. 
 
 My weekly visits continued, and I still investi- 
 gated the subject with encreasing earnestness, 
 during the latter end of September and the whole 
 of October. Towards the end of this latter month, 
 the evidence for the doctrines, which 1 had hitherto 
 so strenuously/ opposed^ seemed progressively to 
 encrease ; but it was not until this very week that 
 conviction came, and that my mind unhesitatingly 
 and thankfully accepted the doctrine of the su- 
 preme Divinity of our Lord and Saviour Jesus 
 Christ — of Atonement and reconciliation by his 
 precious blood ; and of the Divinity and per- 
 sonality of the Holy Spirit. 
 
 I do not, my dear Sir, say it by way of com- 
 mending my earnestness in the way of enquiry, but 
 I say it in justice to the opinions which I have 
 embraced, that since the investigation began, I have 
 regularly gone through the New Testament, as far 
 as the Epistle to the Hebrews (the Gospel of John 
 I have read through twice)— that not only every 
 text which has been differently interpreted, occur- 
 ring in the large portion of the New Testament, 
 
TO A PHYSICFAN. 107 
 
 but also all those referred to in the controversial 
 Volumes of Mr. Wardlaw, were carefully com- 
 pared with the original Greek — with the " Im- 
 proved Version," with Mr. Belsham's Explanation 
 in his Calm Enquiry — and frequently with Dr. Car- 
 penter's " Unitarianism, the doctrine of the Gos- 
 pel :" The references in the Psalms and the pro- 
 phetical Scriptures, which occur in the New Tes- 
 tament and other writings alluded to, were also 
 examined ; as well as Dr. Priestly's Notes on the 
 Scriptures. I have also read Dr. Laurence's Cri- 
 tical Reflections on the Unitarian Version, which 
 first settled my mind, as to the authenticity of the 
 introductory chapters of Matthew and Luke. — A 
 Sermon on the Atonement by Mr. Hall — Six Let- 
 ters by Dr. Pye Smith (o Mr. Belsham, and Notes 
 taken down from two Sermons preached by Dr. 
 Chalmers of Glasgow, upon Psalm Ixxxv. 10, and 
 Romans, viii. 7. 
 
 These few helps to the better understanding of 
 the Holy Scriptures, though counteracted by the 
 Volumes above cited — ^by long association — by 
 frequent reference to the Unitarian Volumes in my 
 collection, and by the various arguments on that 
 side of the question, which memory was constantly 
 suggesting — have ultimately led me to the conclu- 
 sion above stated. But I should grossly belie my 
 own heart, and should think myself guilty of odious 
 
108 CHRISTIAN LETTERS 
 
 ingratitude to the Father of lights, from whom 
 Cometh down every good and perfect gift, if I did 
 not avow my conviction, that to these means, the 
 teaching of the Holy Spirit has been super-added. 
 For I can, in his presence affirm, that, during the 
 latter part of the enquiry more particularly, the 
 Scriptures of Truth were never opened by me, 
 without profound and fervent prayer for illumina- 
 tion, and almost always with reference to our 
 Lord's promise. Luke xi. 13. 
 
 Indeed, my dear Sir, I was in earnest. A change 
 so vast and important — so unexpected — I may add, 
 so improbable ; which a few month's ago, I should 
 have said to have been impossible — has deeply 
 and solemnly impressed my mind. That I must 
 encounter much ridicule, in consequence of this 
 change, I fully expect — I am sure that I shall de- 
 serve it ; since no person would have burst out 
 more loudly against such an alteration in the views 
 of another than myself. Nor ought I to omit to 
 add, that while I was communicating to Mr. Ver- 
 non, whom I must ever highly esteem, for having 
 led me in the way of understanding — the convic- 
 tion that I had received, and my expectation of 
 being ridiculed for such a change — he observed 
 to me, that certainly I must expect it; but he 
 hoped I was prepared to forgive it — I trust that I 
 shall be enabled to do so. 
 
TO A PHYSICIAN. 109 
 
 I began, my dear Sir, with expressing my regard 
 and respect for von — will it be deemed inconsistent 
 with either if I venture to conclude with a most 
 affectionate wish and prayer, that you may receive 
 every earthly blessing, and be brought to a know- 
 ledge of The Truth ! — I feel it my duty to con- 
 clude thus, and shall stand excused. 
 
 How do I wish that endowments of such value 
 were consecrated to the views which I have now 
 so happily received ! But as I feel myself stand- 
 ing upon tender ground — it is difficult to word such 
 a wish, without appearing presumptuous ; though 
 nothing is farther from my heart. 
 
 I beg, therefore, to assure you that, 
 
 I am yours, my dear Sir, 
 
 J. E. Stock." 
 
 Aroused from the spiritual lethargy, peculiar to 
 none, being the special inheritance of every fallen 
 son of Adam, we have gratefully perceived the 
 esteemed Physician of Clifton, at length become 
 alive to the perils of Socinianism. Hence, he 
 frankly declared, and fully demonstrated, " that he 
 was in earnest." Our Lord's promise, Luke 
 xi. 13, was fervently pleaded— John xiv. 14, was 
 once more verified — Psalm xl. 2, was happily 
 realized ; being at length, as we have delightfully 
 witnessed, brought out of the miry clay — his feet 
 
110 CHRISTIAN LETTERS 
 
 set upon a rock, and his goings establisbed in the 
 narrow path of pardon, peace, and pleasantness ; 
 having doubtlessly personified typical Joshua. 
 Zech. iii. 3, 4. 
 
 By nature we are all Gallios ; nay more, we 
 absolutely possess a nausea for every thing con- 
 nected with the knowledge and the love of God. 
 Philosophers, and perhaps, medical philosophers, 
 are deemed the greatest sceptics in Christianity ; 
 but this I conceive to be an error, as the natural 
 man is invariably an Infidel, whether a philoso- 
 pher, a prince, or a plough-boy. And whilst they 
 each feel a lively interest about the various matters 
 of time and sense— Christianity is generally doomed 
 to remain the victim of their prejudice and con- 
 tempt. In fact, all by nature inwardly loathe 
 those divine and peerless truths to which they ex- 
 ternally, and perhaps even officially, pay a reve- 
 rence. Multitudes profess a verbal subjection to 
 the Gospel of Christ, who wish not Jesus to reign 
 over them in Spirit and in Truth. Consequently, 
 they remain incompetent to receive The Deity — 
 The Atonement — and The Righteousness of The 
 Redeemer, as the essential Tripod of Christianity. 
 
 Christ's Kingdom, not being of this world, the 
 Gospel in its purity and simplicity stoops not to 
 politics ; but leaves its disciples to accommodate 
 themselves to the existing governments under which 
 
Ta A PHYSICIAN. Ill 
 
 they live. To speak of Christianity, as we are 
 often compelled to hear our grave Judges speak, 
 ** being the law of the land" — is to prostrate the 
 spiritual Kingdom of Christ at the feet of Baal.* 
 The experience of all ages has shewn, that the 
 form of a Government is of no moment to the 
 progress of the Gospel. Despotism, limited mo- 
 narchy, and republicanism, have each been ser- 
 viceable and detrimental to the ebbings and Sow- 
 ings of the Gospel tide. To associate any one of 
 these forms, with the march of Divine Truth, is to 
 create, in imagination, that alliance in Church and 
 State, between which there can be no coalescence, 
 as there is no affinity, '^ the friendship of the world 
 being enmity with God." Attempts to unite the 
 Church with the State, continually exhibit the most 
 piteous specimens of spiritual decrepitude If It is 
 to the effusion of the Holy Spirit, directing subor- 
 dinate causes, apart from human politics, that the 
 success of the Gospel is ever to be ascribed. Had 
 
 • For, not to mention the offensive mass of Sabbath profanation : 
 — who dare attempt a detail of the incredible and boundless 
 aggregate of vice, not only tolerated^ but even countenanced in the 
 metropolis of Christian Britain ! 
 
 t Who can withhold the tear of pity from any establishment, 
 professedly Christian, wherein State patronage and political in- 
 trigue become the media of Ecclesiastical appointment Where 
 the Pastoral office is subject to legitimate barter ; and Cathedral 
 mamries the appendage of Diocesan residence! 
 
112 CHRISTIAN LETTERS 
 
 the Gospel relied upon legislative support, it would 
 have been long since known to us only as a de- 
 parted Spirit. Legislative assemblies were never 
 yet, intrinsecally, the Foster-fathers of the Gospel 
 of Christ. 
 
 Amongst the evils of legislative Christianity, is 
 that of permitting mere natural men, drenched in 
 the prevailing vices, to precipitate themselves into 
 Holy Orders from secular motives. This, 1 recol- 
 lect, was deeply lamented by the distinguished 
 Bernard, of the twelfth Century, who emphatically 
 observes — *' Men run every where into sacred or- 
 ders, and catch at an office, revered by Spirits 
 above, without reverence or consideration: — in 
 whom, perhaps, would appear the foulest abomi- 
 nations, were we, according to Ezekiel's prophecy, 
 to dig into the wall, and contemplate the source of 
 what is uttered in the House of God." Ezk. viii. 
 8—10. 
 
 Legislative Christianity,* in the abstract, is the 
 
 * Although Christianity has had to encounter every species of 
 cruelty, persecution, and oppression, from the supreme secular 
 power in all nations; yet, with the exception of Constantine, Gra- 
 tian, Gustavus Vasa, and that twinkling star, our Sixth Edward, 
 and a few others that do not immediately occur to me, it has 
 rarely " had a friend at Court'' — fortunately it needs it not ! 
 
 When Princes, insensible of the genuine simplicity of the 
 Gospel, attach to it, the empty and artificial distinctions of 
 vrorldly greatness, they invariably injure and obstruct, by secular 
 
TO A PHYSICIAIS. 113 
 
 mere idol and pageant of the carnal mind, undi- 
 vested of its native enmity to God. It may sup- 
 port the Truth in skeleton, yet subject to rebuke — 
 to disdain, and persecution, direct or indirect, all 
 who know and love the Gospel. And though the 
 Socinian, the Papist, and the Pelagian are of ne- 
 cessity, '* The Enemies of the Cross of Christ:*' — 
 yet it is grievous to say, the portals of our Epis- 
 copal Palaces are not always barred against 
 them. Hence, unbelief and carnal complaicency 
 continue, in the higher walks of life, to veil the 
 fact, of our being men of clay and full of sin ; 
 though, to minds, alive to truth so unwelcome and 
 apalling, the question will incessantly recur, How 
 can I be sheltered from the penalties of a broken 
 law ? How can my guilty head be shielded from 
 the Divine threatnings, which flash from each Tes- 
 tament upon apostate, mortal, and immortal man? 
 Or what Divine theory will enable me to grapple 
 with the Tomb ? Not that any theory, however 
 sound, can in itself do this. — No ; it cannot cleanse 
 
 pollution, the cause they profess to promote. Hence, Christianity 
 has ever declined in purity and spirituality, precisely as it has 
 advanced in exterior appendage, and carnal splendour. 
 
 " What is all righteousness that men devise ? 
 What — but a sordid bargain for the skies ? 
 But Christ as soon would abdicate his own. 
 As stoop from heav'n to sell the proud a throne." 
 
 H 
 
114 CHRISTIAN LETTERS 
 
 the soul from its pollution, divest it of its naked- 
 ness, or impart to it that peace with God, which 
 alone flows from reconciliation ; it cannot implant 
 that love of Christ, which though it ''passeth 
 knowledge," must be known. The head being 
 evangelized will profit nothing — worse than nothing, 
 if the heart remains unchanged. Nor is it a fact 
 of petty concern, that many arrive at a conscious 
 knowledge of the spirituality of the Divine Law ; 
 yet grieving the Holy Spirit by intemperance — 
 the pride of life — the love of money, or lust of 
 other things, never partake of the saving consola- 
 tions of the Gospel ; but spend the fleeting mo- 
 ments of life between hope and fear — live in 
 bondage — and die ! — without being sealed to the 
 day of redemption. Eph. iv. 30. 
 
 Were Christianity, what Statesmen and Philo- 
 sophers imagine it to be, namely, a matter of poli- 
 tical expediency, or speculative opinion, rather 
 than of spiritual precision, fact, and reality ; there 
 might, my dear Sir, be some force in what yoa 
 state, relative to the Roman Pontifi":* But as the 
 
 * An intelligent female Traveller has given the following brief 
 sketch of an interview with the late Roman Pontiff, Pius VII. — 
 " By the etiquette of the Papal Court, Ladies are forbidden even 
 to enter the palace of the Vatican. The female levees are, there- 
 fore, held at a summer-house in the garden, and always take place 
 on a Sunday. I vras present on one of these occasions. My re- 
 ception by His Holiness was gracious — He spoke with cheerful- 
 
TO A PHYSICIAN. 115 
 
 wisdom of this world is foolishness with God — so 
 also is the Gospel foolishness to them that perish. 
 1 Cor. i. 18. Hence, Christianity bends not to the 
 corrupt imaginations or carnal devices of human 
 contrivance. Nothing can, therefore, be more cer- 
 tain than, that pure Popery and Christianity can 
 never amalgamate. Not only are their components 
 incongruous to each other — but their foundation 
 and their every attribute as opposite as Christ and 
 ANTi-Christ can be imagined to be. Yet Popery, 
 with its high stimulants of pomp and music — its 
 wretched sale of indulgences, and pardons for sin 
 of every dye,* with all its satanic anodynes, is so 
 entirely congenial with the mind and will of fallen 
 man, that little surprise can exist at Popish advo- 
 
 ness on common topics — laughed — took snuff, and cut jokes about 
 the weather J he accompanied us to the door, when we took leave ; 
 he bade us a kind farewell, and gave us his blessing." How esti- 
 mable such a gift to a professed Protestant Lady, thus tempted 
 by " The Man of Sin," to violate the Divine command of " Re- 
 membering to keep holy the Sabbath Day ! !" 
 
 Would that semi-papal England were not in Sabbatical dese- 
 cration, as in divers other respects, annually becoming a closer 
 copyist of Papal Rome ! 
 
 * Sleidan, the almost too temperate historian, on the subject of 
 Papal indulgences, expressly states that, " Pope Leo X. distin- 
 guished himself by sending abroad, into all kingdoms, his letters 
 and bulls, with ample promise of the full pardon of sins and of 
 eternal salvation, to such as would purchase the same with 
 money." 
 
 H 2 
 
116 CHRISTIAN LETTERS 
 
 cates not unfrcquently arising amongst nominal 
 Protestants.* 
 
 This is not only applicable to our Legislative 
 Assemblies, but hence, also, originates the elegant 
 and classical Life of Leo X,t by an Ex-Senator, 
 consequently, a professed Protestant, ergo, to a 
 great extent, a professed Lutheran. Yet so intent 
 is Mr. Roscoe on extolling his Papal Idol, who so 
 long thirsted for the blood of Luther, that he hesi- 
 tates not a moment to sacrifice, with the most ab- 
 ject contempt, the magnanimous and estimable 
 Protestant Champion, at the shrine of the Apo- 
 calyptic " Man of Sin" — though unworthy to un- 
 loose the shoes of Christian Luther.J 
 
 • There is, by far, too nnich reason to fear, the term "Protestant" 
 has become carnalized, secularized, and even poiiticalized. But, 
 however, Princes, Peers, and Senators may please to decorate 
 themselves with the imme of " Protestant" — really to be such, is 
 above the degeneracy of fallen man ; since a principle of Popery 
 sways every heart, until " the renewing of the Holy Ghost" sub- 
 dues it. This might be shewn by a thousand tests ; though these 
 may suffice — Do I attach a saving efficacy, or merit of any kind, 
 to what are termed, " good works?" — What is my estimate of sin? 
 — What my definition of it?— What the antidote? Do I attach a 
 merit to prayer — deem it, at most, a duty ; or esteem it my highest 
 privilege ? 
 
 t This profligate character was ordained to the priestly office at 
 the age of seven years, was made an Abbot before he was eight 
 years old, and at the age of thirteen became a Cardinal ! 
 
 X One of Melancthon's correspondents thus describes this emi- 
 nent Christian—" I cannot enough admire the extraordinary 
 
TO A PHYSICIAN. 117 
 
 I am too well aware, it is a favourite opinion 
 with some of our leading statesmen, that the pre- 
 sent approximation of Popery, and what is termed 
 Protestantism, results from the amendment of the 
 former; though it may, I fear, with more propriety, 
 be attributed to the dilution and degeneracy of the 
 latter. Though Popery may have been hushed 
 into recumbency, yet a sleeping tiger is a tiger 
 still. Popery is half a demon and half a tiger : — 
 bloodshed and cruelty — flames and fire are its 
 native element — all the Satanic attributes its sate- 
 lites. Those who doubt it, may take the following, 
 amongst ten thousand times ten thousand other 
 illustrations of the same indisputable fact. — Cock- 
 lasus, a Popish historian, in speaking of the 
 ** energy'^ used by Holy Mother Church, in extir- 
 
 cheerfulness, constancy, faith, and hope of Luther in these trying 
 and vpxatious times. He constantly feeds these good affections 
 by a diligent study of the Word of God. Then, not a day passes, 
 in which he does not employ in prayer three of his very best iionrs. 
 Once I happened to hear him ai prayer — What spirit and what 
 faith there is in his expressions ! He petitions God with as much 
 reverence as if he was actually in the Divine Presence. — 'I know,' 
 said he, ' thou art our Father and our God, therefore I am sure 
 thou wilt bring to nought the persecutors of Thy children,* &c. &c. 
 " While I was listening to Luther praying, my soul seemed on 
 fire within me, to hear the man address God so like a friend, and 
 yet with so much gravity and reverence ; — insisting also on the 
 promises contained in the Psalms, as if he was sure his petitions 
 would be granted." 
 
118 CHRISTIAN LETTERS 
 
 pating heresy (as he is pleased to term true and 
 vital Protestantism) at the time of the Reforma- 
 tion ; and after detailing with much complaicency, 
 and even triumph, a variety of blood-thrilling 
 cruelties towards Protestants, proceeds thus — 
 *' But their leader and teacher, Michael Sellarius, 
 an apostate Monk, who was by far the greatest 
 offender, was condemned in a public Court of judi- 
 cature, to have his blasphemous tongue cut out by 
 the executioner — to be tied to a curricle, and to 
 have two pieces of his flesh torn from his body in 
 the market-place, by red hot pincers ; then to be 
 torn again afterwards in the same manner by the 
 hot pincers five times on the road, as he was 
 dragged to the burning pile." This took place, 
 Cocklaeus, the Papist, assures us, at Rotenberg, 
 in J^orth Holland, on the 17th May, 1527. And 
 adds, that Sellarius was a grievous deceiver, who 
 taught the people not to invoke Saints, &c. 
 
 The voice of every man by nature verifies what 
 our Lord parabolically declared. Luke xix. 14. 
 And the inherent enmity of the human heart against 
 each Person in the adorable Trinity, is conclusive 
 confirmation of the fidelity of Scripture-declara- 
 tion. Hence the surreptitious assumption of the 
 Christian Name, by the mere worldling, has, in all 
 ages, been more pernicious to the extension of Di- 
 vine Truth, than even the \irulence of persecution. 
 
TO A PHYSICIAN. 119 
 
 Socinianism and Popery, being weeds indigenous^ 
 to the carnal mind, luxuriate imperceptibly in the 
 hearts of all Christians of mere human fabric ; be 
 their external designation what it may. The heart 
 of man being deceitful above all things and des- 
 perately wicked, the insignia is no criterion of the 
 fact, as the external label is not decisive of the 
 ingredient.* The heart must be renewed before it 
 can effect one Christian vibration: — previous to 
 which, there is but a name to live, being spiritually 
 dead in the ruins of the Adam-fall. Hence, when 
 mere natural men attempt to tread on Christian 
 ground, they become the object of pity and em- 
 barrassment. Thus, of a certain Poet Laureat — 
 whose congenial spirit and restless pen had far 
 more aptly been engaged in descanting on the 
 sublime reveries of Jupiter Ammon, or in dwelling 
 elaborately on Pagan Saturnalia, than in attempt- 
 ing to dabble with Christianity. And had Mr. 
 Roscoe, when forming his purpose of becoming 
 the eulogist of Leo X. publicly burnt his Bible to 
 adopt the breviary — invoked the Virgin Mary and 
 
 • Hence, misnomers incessantly abound ; and hence, we are 
 favoured with periodical works of every hue, assuming the appel- 
 latives of " Christian ;" though much of the component matter 
 constituting "Observers" and "Guardians," would, I fear, at- 
 tune in harmony with the Roman Missal, or the Mussulman's 
 Magazine. 
 
120 CHRISTIAN LETTERS 
 
 the Papal calendar of Saints — commenced image- 
 worship — adored a crucifix,* and done homage 
 to a wafer : — he might at least have claimed the 
 merit of consistency, and, perhaps, not have suf- 
 fered much in his Christian profession. Protect 
 me from my friends, and I will protect myself from 
 my enemies, must be the language of every true 
 Protestant, when, as a Protestant, he has the 
 painful mortification to be classed with the incon- 
 sistent biographer of Leo X, 
 
 " Man, though in nature's richest mantle clad, 
 And graced with all philosophy can add, 
 Though fair without, and luminous within, 
 Is still the progeny and heir of sin.'' 
 
 Hence, a respect is cherished for ^' The Man of 
 Sin,*' and hence. Popish concomitants meet with 
 a courtesy,t and even predilection from nominal 
 
 * " If," says that great and first Reformer, Claudius, who lived 
 about the ninth Century, " the Cross of Christ ought to be adored 
 because he was nailed to it — we ought to adore mangers because 
 he was laid in one, and swadling clothes because he was wrapped 
 iii them." 
 
 t Christ being manifested that he might destroy the works of 
 the devil — Christianity can expect no quarter from the Stage ; 
 where of necessity it meets with hostility and disdain in every 
 form : — On the contrary, Popery, in these Satanic Assemblies, is 
 invariably treated with respect. The scull— the crucifix — the 
 glimmering taper, and all the arcana of a Papal cell are deemed 
 delightful, and quite in place, in stage exhibition— The seduc- 
 tion of a Nun, the very climax of interest? 
 
TO A PHYSICIAN. 121 
 
 Protestants quite fatal to consistency. Whilst to 
 speak of those unassuming structures where Chris- 
 tians are wont to '* meet" or '' convene" for Pro- 
 testant worship, is deemed repulsive ; the words 
 " Monastry," — '^ Abbey," — '' Priory," and even 
 " Hermitage," though the associates of Popery, 
 and of all moral evil, have a thousand charms to 
 the natural man, who tenaciously cherishes, or gra- 
 tuitously confers these enviable distinctions upon 
 his rural residence. Very slight, however, is 
 the knowledge requisite to establish the fact, of 
 these admired Papal relics having been the abode 
 of those, 
 
 " Who really followed all they seemed to shun ; 
 Their prayers made public, their excesses kept 
 As private as the chambers where they slept ; 
 Uplifted hands, that at convenient times 
 Could act extortion and the worst of crimes ; 
 Wash'd wit'i a neatness scrupulously nice, 
 And free from every taint but that of vice." 
 
 But in reality the devices of Satan are infinite ; 
 though the most glaring exemplification of his 
 being truly a Master of Arts, which occurs to me 
 at this moment, is the fact, of his having meta- 
 morphosed the Christian Prayer-Meeting, known 
 in primitive parlance, as an '' Oratory," into the 
 Italian word " Oratorio," and with the aid of Ita- 
 lian Songsters, fiddling Priests, and a dire motley 
 
122 CHRISTIAN LETTERS 
 
 throng, has dexterously transferred that original 
 primum mobile of all spiritual blessings to his own 
 account — the lure being " for charitable pur- 
 poses."* Had the word " Oratorio" continued to 
 designate a Christian Prayer-Meeting, it would have 
 been still deemed appropriate only to vulgar lips, 
 and have remained unblessed by sacerdotal coun- 
 tenance; but transformed into a Papal Music 
 *' Meeting/' it ceases to be obnoxious — is adopted 
 and caressed by those, who, being ignorant and out of 
 the way, know not God ; nor wish to know Him.f 
 
 A sickly taste for classical trifles ; — a morbid 
 mania for the fine arts, with all their demoralizing 
 associations, are, I am aware, prevalent and con- 
 genial with semi- Pagan and semi-Papal Protestants, 
 — they have a thousand charms for their inflated 
 minds. It were, therefore, devoutly to be wished, 
 that the admirers of Leo X. were, shall I say expe- 
 rimentally, familiar with the secret springs of 
 Leo's resources — the racks and dungeons — the in- 
 struments of torture and extortion in his *' Holy 
 
 * This, amongst innumerable parallel instances, demonstrates 
 the soul-destroying effects of the word "Agapee," (love) 1 Cor. xiiL 
 being mistranslated " Charity." 
 
 t Salisbury Journal, Sept. 1824. — " Our Musical Festival was 
 last week exceedingly well attended. Catalani the chief attrac- 
 tion — Lord P. and several other persons, on leaving the Ca- 
 thedral, had their pockets picked." 
 
TO A PHYSICIAN. 123 
 
 Inquisition.'* — Not to say any thing of those living 
 instruments of tyranny, terror, and fraud, his 
 " faithful and beloved" Albert and Tetzel, and 
 Eccius; persons quite worthy of their office, in 
 sustaining the despotism and priestcraft of Leo; 
 since, from their unbounded traffic in Papal indul- 
 gences and Papal pardons,* arose the supplies 
 requisite for doing homage to the fine arts — for 
 magnifying the unhallowed pageantry of Anti- 
 Christ — for administering to his personal extrava- 
 gance, and unbridled licentiousness. Can we, 
 therefore, abstain from blushing for an Ex-Senator 
 of Protestant Britain, in having debased his fine 
 literary talents, in weaving a panygeric for an ac- 
 complished Criminal ; though dignified with all the 
 pomp and circumstance of a Leo the Tenth ? 
 
 It would, perhaps, be difficult to say, which of 
 the Popes have shown themselves most worthy the 
 Satanic elevation of the Papal chair; though it is 
 historically recorded of Pope Boniface VIII, 
 *' That he entered the Pontificate as a fox, lived as 
 a lion, and died as dog." And who, having tor- 
 
 • Nor did this vile species of Satanic extortion and delusion 
 cease with Leo j but, to a greater or less extent, is continiied ta 
 the present day. Howard, the Philantropist, so well known for 
 availing himself of the evidence of facts, resolved, when in Italy, 
 to silence all incredulity on this outrageous subject, by purchasing 
 various papal pardons, which, on his return to England, he 
 shewed to his numerous Christian Friends. 
 
124 CHRISTIAN LETTERS 
 
 merited the Christian world for eight years, met at 
 length with a punishment worthy of his crimes, 
 dying in prison under the greatest agonies. He 
 had previously published a decretal " That the 
 Roman Pontiff should be judged of none, though 
 by his conduct he drew innumerable souls with 
 himself into hell." He also instituted a periodical 
 jubilee, continued by his successors to the present 
 time ; large sums, being on those occasions, col- 
 lected by granting at a low price the plenary indul- 
 gence of all sin. It were, in vain, I fear, to en- 
 quire. When will the day arrive, that Popes* shall 
 
 * The present Pope is known to us as Leo XII. Tlie health 
 of His Holiness appears to have been critical — would that the 
 state of his soul were less so. The Journal des Debates, Jan. 10, 
 1824, contains the following paragiaph. " The Physicians have 
 agreed in perceiving a sensible amelioration in the Pope. Without 
 declaring their patient out of danger, they remark, with pleasure, 
 that the oppression is diminished — that the expectoration is easier 
 — that the fever has disappeared, and that the Holy Father takes 
 nourishment. In consequence of which, [thanksgivings to be 
 returned in all the Churches — O, no !] the Carnival is not to be 
 interrupted, the theatres are to be open as usual ! !" Such ever 
 was, and ever will be " Anti-Christ" — " That Son of Perdition," 
 who assumes the prerogative of pardoning sin, through the sub- 
 lime media of silver and gold. 
 
 Leo, on his recovery, honoured that Divine Institution, " The 
 British and Foreign Bible Society," with his primary fulminations, 
 pronouncing it to be, " A subtle invention, injurious to faith and 
 practice." Presuming His Holiness to mean Popish faith and 
 Popish practice, the declardtion is " infallibhj'' correct. 
 
TO A PHYSICIAN. 125 
 
 give plenary indulgences to live as becometh the 
 Gospel of Christ? For, after all, that is the 
 greatest indulgence to man upon earth. 
 
 Though the Pontificate has a thousand antici- 
 pated charms to a haughty, voluptuous priesthood, 
 — to luxurious prelates, and to dissolute cardinals; 
 J et sin has ever been the parent of sorrow ; though 
 few Popes, like Adrian VI. (one of the very best 
 of the Popes) have had the candour to identify 
 themselves with the fact. His Epitaph, however, 
 thus makes the admission — " Here lies Adrian VI. 
 who esteemed the Papal government to be the 
 greatest misfortune of his life." 
 
 But enough of Anti-Christ, and his dire con- 
 comitants. — Let us rather renew our libations at 
 that pure fountain of *' Wisdom, and knowledge, 
 and joy," whence, by the gracious influence of the 
 Holy Spirit, is imparted a solace to them that are 
 thirsty.* And did not the restricted limits of a 
 
 • As thus sweetly expressed — 
 " Ho, ye that pant for living streams, and pine away and die, 
 Here you may quench your raging thirst with springs that never dry. 
 Rivers of love and mercy here in a rich ocean join ; 
 .Salvation in abundance flows, like floods of milk and wine. 
 Ye perishing and naked poor, who work with mighty pain 
 To weave a garment of your own, that will not hide your sin. 
 Come naked, and adorn your souls in robes prepared by God. 
 Wrought by the labours of his Son, and dy'd in his own blood." 
 
126 CHRISTIAN LETTERS 
 
 Letter preclude an addition so considerable, I 
 would now endeavour to illustrate the Personality 
 and Godhead of that Divine Component of the 
 adorable Trinity, revealed to us as ** The Spirit 
 of Grace"—" The Spirit of Truth," and *' The 
 Holy Spirit :'* — Which you, my dear Sir, seem 
 rather to consider as a Divine attribute, or emana- 
 tion, than as special, personal, and abstract Deity. 
 Adequately to treat this mighty subject, would, to 
 say the least, demand a separate Letter. I am, 
 therefore, constrained to observe, with more than 
 becoming brevity, that we cannot grieve an uncon- 
 scious attribute, but we can grieve the Holy Spirit, 
 Eph. iv. 30. — that we cannot blaspheme a mere 
 emanation, yet we can blaspheme the Holy Ghost, 
 Mat xii. 31, and which is even pronounced to be 
 the very pinnacle of transgression. To speak of the 
 mind of an attribute, you must surely pronounce 
 to be jargon — yet Paul thus speaks of the Holy 
 Ghost, '* He, that searcheth the hearts, knoweth 
 what is the mind of the Spirit." Rom. viii. 27. 
 
 It would, also, I apprehend, be in no slight de- 
 gree difficult to connect the ideas of speaking and 
 hearing, with that of a mere unconscious attribute 
 or emEuiation : And yet we find our Lord thus ex- 
 pressing himself — *' Howbeit, when He, the Spirit 
 of Truth is come, He will guide you into all truth ; 
 
TO A PHYSICIAN. I2T 
 
 for he shall not speak of Himself; but whatsoever 
 He shall hear, that shall He speak, and will show 
 you things to come.'* John xvi. 13. Did not the 
 Holy Spirit possess the personality of essentisJ 
 Deity, He would not have a temple, yet 1 Cor. 
 vi. 19, thus unequivocally assures us of the fact — 
 " What ? know ye not that your body is the 
 TEMPLE of the Holy Ghost?" 
 
 But as the Godhead is revealed to us, as a Tri- 
 une Jehovah, I now pass on to make some feeble 
 remarks on the unity of the Godhead ; a lofty 
 theme ! but which, I hope, we both, with profound 
 reverence, equally admit to be a divinely revealed 
 Truth. Yet, when you confidently repose on such 
 passages as Isaiah xlii. 8, to prove the exclusive 
 Unity of the Deity, — little reflection will suffice to 
 convince you of a misapprehension of the passage. 
 Since, not only does the word *' Lord" there stand 
 for the plural, Alehim, or Elohim, in the original 
 Hebrew, but the declaration, like many similar 
 ones in Scripture, is made expressly as a caution 
 against idolatry— as thus evident from the conclu- 
 sion of the verse, ''neither my praise to graven 
 images," of which you considerately make an eli- 
 sion. You appear, also, my dear Sir, to have 
 cherished a similar misconception with regard to 
 Isaiah xliii. 11, — where we find the Lord Jesus 
 Christ thus speaking by the mouth of Isaiah, 
 
128 CHRISTIAN LETTERS 
 
 '' I, — I, am the Lord, and beside me there is no 
 Saviour" — hereby announcing his office 700 years 
 previous to his humiliation and visible assump- 
 tion of it. The word " Saviour," indispensably 
 identifies the Son— since " The Father sent the 
 Son to be the Saviour of the world." 1 Johniv. 14, 
 et passim. 
 
 Having, in my last letter, endeavoured to ply the 
 axe at the root of the Socinian theory, by demon- 
 strating, as I thought, clearly, from the ver^' com- 
 mencement of Divine Revelation, that Jehovah is 
 7iot revealed to us in simple Unity* — I need not 
 again expatiate on that part of our disquisition — 
 I need not re-mention that, w^e cannot traverse 
 the very first Chapter of the Bible without meeting 
 with various plural pronouns in reference to Deity, 
 which are, as I trust, I have already shown, inca- 
 pable of explanation on the analogies of royal 
 phraseology. Indeed, we see plural pronouns sup- 
 ported by a plural noun (Elohim) which is ob- 
 viously inapplicable to simple Unity, and quite 
 unknown in royal diction. And, having in my 
 last letter, quoted from the commencement of the 
 Old Testament, to demonstrate the pluralities of 
 expression, in relatives and verbs, connected with 
 
 * If the word Tri-Unity were exchanged for that of Trinity — 
 much misconception might probably be evaded in this pre-eminent 
 branch of theological disputation. 
 
TO A PHYSICIAN. 129 
 
 the great Alehim or Elohim, Israel's Jehovah— The 
 Most High God — I ought, perhaps, now to make 
 my quotation in illustration of the same truth, at 
 some considerable distance from the preceding : 
 The following, you will, perhaps, esteem satis- 
 factory — '« The Most High God gave to Nebu- 
 chadnezzar a kingdom, and majesty and glory, and 
 honour. And afterwards they took his glory 
 from him." Vide Daniel v. 18—20. The relative 
 *' THEY," is herein distinctly applied to the Most 
 High God, which, on the Socinian theory, would be 
 at variance both with sense and grammar. 
 
 You appear, my dear Sir, very strenuously to 
 urge the Unity of the Godhead, under the impres- 
 sion that such Unity must be fatal to the Trinity. 
 Yet, as Holy Scripture assures us otherwise, I do 
 not profess '' to be wise above what is written." 
 Human intelligence is much too limited to become 
 the criterion of belief; or we should be compelled 
 to deny the very attributes of Deity — since, in re- 
 ference even to the omniscience of Jehovah, the 
 sublime Psalmist has the candour and humility to 
 declare '* Such knowledge is too wonderful for 
 me, it is high — I cannot attain unto it." Psalm 
 cxxxix. 6. Yet that he believed it, is indisputable, 
 since the preceding verse declares the fact. 
 
 Vain man, however, would be wise, though man 
 be born like a wild ass's colt. Job xi. 12. Conse- 
 
 I 
 
130 CHRISTIAN LETTERS 
 
 quently, instead of earnestly pleading tbe promises 
 of God, in the way appointed by Him, for an in- 
 crease of light and knowledge — he would fain bring 
 down the loftiest contemplations to the level of his 
 own jQnite capacity ; though incompetent to appre- 
 hend or define the modus operandi of the very 
 faculties with which Omnipotence has conde- 
 scended to invest him. 
 
 And you, my dear Sir, appear resolved to re- 
 strain the wings of Faith within the range of human 
 comprehension ; which, if persisted in, will com- 
 pel you, not only to deny your every faculty, but 
 even your vital existence, the source of which, it 
 is far beyond the limits of human intelligence 
 either to comprehend or explain. The possibi- 
 lity of producing an oak from an acorn — grapes 
 from a vine — or a peach from a tree, must also, on 
 your theory, be subjects of the most positive scep- 
 ticism. Not to say any thing of the Lunar influence 
 on the aberrations of the human mind — or on the 
 ebbing and flowing of the mighty ocean.* 
 
 * The contemplation of Jehovah's operations, both mighty and 
 minute, are, at all times, interesting. 
 
 The Divine hebdomadal division of time, I deem expressly 
 typical of the world's duration of 7,000 years, including the mil- 
 lenium, of vs^hich the Sabbath day is the type ; there being thus, 
 as St. Peter mentions, " a thousand years for (each) one day." 
 So, doubtless, is the appearance of our hemisphere intended to 
 ponrtray, emblematically, the Redeemer of the world, and those 
 
TO A PHYSICIAN. 131 
 
 How presumptuous must therefore ever be the 
 attempt of frail mortality, to exalt its fallible and 
 scanty reason to a parallel with positive Revela- 
 tion ; which peremptorily requires us to cast down 
 our imaginations, and every high thing which 
 exalteth itself against the knowledge of God ; and 
 to bring into captivity every thought to the obe- 
 dience of Christ. Which requisite obedience of 
 the thoughts to Christ, is obviously a divine homage, 
 once more fatal to the Socinian theory. Thus, we 
 find, at every turn, that, to impugn the Deity of Christ 
 Jesus, and not to impugn the Gospel Oracles, is 
 impracticable. Indeed, the very term, ** Gospel^* 
 is inappropriate on the Socinian hypothesis — 
 since the mere addition of one prophet, to all the 
 preceding prophets, could, in no sense, justify a 
 term so emphatic. 
 
 When Moses declares, Deut. x\-iii. 15, that The 
 Lord will raise up a Prophet like unto him, it ob- 
 
 for whom it exists. Christ is typified by the sun, his redeemed 
 church by the moon, an opaque, inert body, possessing, indepeu' 
 danily, neither light or vegetative rays. Thus, also, every grace 
 that glimmers in the believer, is but a refraction from the Sun of 
 Righteousness j since " without Him, he can do nothing." 
 
 The fact of the glorious Redeemer being so often spoken of, 
 under the Solar metaphor, seems conclusive of the fact assumed. 
 In truth, Christ is the Solar orb, around which, the whole Chris- 
 tian system revolves in dependant and peaceful harmony. 
 
 i2 
 
132 CHRISTIAN LETTERS 
 
 viously refers to the incarnation of Christ ; who, in 
 his prophetic character, as well as in that of a law- 
 giver — a teacher, and " a leader of the people," was 
 the august Antitype of Moses. You appear, how- 
 ever, my dear Sir, to imagine, that, herein is a 
 priority of existence given to Moses, which is fatal 
 to the Deity of our Lord. And I readily grant, 
 that, did this priority really exist, it would de- 
 cidedly have that effect. But, that this declara- 
 tion of Moses has purely reference to the prophetic 
 character which " The Mighty God," Isa. ix. 6, 
 condescended to assume, is quite obvious — since 
 when on earth, the Lord Jesus expressly declared 
 " Before Abraham was, I AM," John viii. 58. 
 Which " I AM," I need not observe to a Gentle- 
 man of your erudition, is an assumption of Divine 
 Eternity, quite incompatible with a mere prophet ; 
 and under every point of view gives to Jesus the 
 precedence of Moses — since Abraham was the pre- 
 decessor of Moses by 400 years. But every doubt 
 of the pre-existence of our Lord, to Moses, is at 
 once obviated by the fact, of Moses having been 
 himself^ Christian, and partook of that reproach 
 which ever has been the concomitant of Christian 
 identity — " He suffered affliction with the people 
 of God, esteeming the reproach of Christ greater 
 riches than the treasures of Egypt." Heb. xi. 26. 
 
TO A PHYSICIAN. 133 
 
 To cherish, indeed, the idea, that the Bible was 
 written by so many prophets, to testify (John 
 V. 39.) of one of no higher pretension than them- 
 selves, is to make that demand on Socinian 
 credulity, which the Faith of a Christian would 
 not require. 
 
 There are tests, however, by which Truth of 
 every kind may be tried to demonstration. The 
 Socinian professes to reject all the direct testimony 
 of the Divinity of Jesus Christ, under the assump- 
 tion that it derogates from the Unity of the God- 
 head, and is an unhallowed infringement on the 
 Deity of the Father. To which I would reply, that 
 such a jealousy, in its best sense, is highly com- 
 mendable. But if it aspires to that respect which 
 might appear to be due to it — it must needs be con- 
 sistent with itself. This lively jealousy for the 
 honour of the Father* cannot, however, be genuine, 
 
 * That promising young Christian, Gratian, Emperor of 
 Rome, in the fourth Century, thus, about the 20th*year of his age, 
 unbosoms himself to that brilliant Star in the Christian hemis- 
 phere, Ambrose, Bishop of Milan, on this precise subject — '* He, 
 whom I own as My Lord and My God, will not fail to teach me. 
 I would not conceive so meanly of Him, as to make him a mere 
 creature like myself, who own that I can add nothing to Christ. 
 And yet, while I seek to please the Father, in celebrating the 
 Son, I do not fear lest the Father should envy the honours 
 ascribed to his Son. Nor do I think so highly of my powers of 
 
334 CHRISTIAN LETTERS 
 
 unless attended with that implicit obedience to his 
 precepts, which conduces to the best specimens of 
 morality ; — with that matchless love and gratitude 
 which a creature owes to his Creator ; — with that 
 reverence and holy fear, due to his Great Name ; 
 exemplilied in a solemn tenderness in the use of it. 
 The point, therefore, to which I am thus inevitably 
 conducted, is to enquire. Are these the prevailing 
 characteristics of those who impugn the Divinity 
 of Jesus ? If the reply is decidedly affirmative, I 
 will admit their force. But if, on the contrary, we 
 find it to be those, who believe in the Deity of the 
 Saviour, that are reproached for being more cir- 
 cumspect in their life and conversation— who are 
 impressed with a stronger sense of the exceeding 
 sinfulness of sin — a more lively esteem for, and a 
 more strict obedience to, that law which is holy, 
 just, and good — a more becoming and reverential 
 tenderness for Jehovah's sacred name : — If these, 
 and many other criteria which might be adduced, 
 should, without exception, preponderate in favour 
 of those "who confess that Jesus Christ is 
 Lord, to the glory of God the Father." — Then will 
 
 commendation, as to suppose that I can increase the Divinity by 
 my words. I am weak and frail, I extol him as I can, not as the 
 Divinity deserves. 
 
 Ambrose's Episllesy B. V, page 25. 
 
TO A PHYSICIAN. 135 
 
 *' The Truth" present itself on that side of the 
 question; since we are expressly assured, "The 
 secret of the Lord is with them that fear him, and 
 He will shew them His Covenant." Ps. xxv. 14. 
 Which, I need scarcely say, refers to the theological 
 fact, of the first man Adam, being the federal-head 
 and representative of the old Covenant : — And of 
 Christ Jesus, in his character of Redeemer, becom- 
 ing the federal-head of a new Covenant— hence 
 termed " The Second Adam." The first man is 
 pronounced to be of the earth, earthy : The second 
 man is declared to be the Lord from Heaven ! ! 
 As is the earthy, such are they also that are earthy ; 
 as is the Heavenly — such are they, also, that are 
 heavenly. 1 Cor. xv. 47, 48. And might 1 be per- 
 mitted to ask — To whom does this latter descrip- 
 tion of '' earthy" pertain— To Believers, or to Un- 
 believers in the Divinity of " The Lord from 
 Heaven?" For Wisdom will be justified of her 
 children. " And to these it is given to know the 
 mysteries of the Kingdom ; but to them it is not 
 given." Mat. xiii. 11. 
 
 Thus, my dear Sir, have I endeavoured, step by 
 step, to conduct you to the top of Jacob's ladder — 
 where, I ardently hope you will be enabled, by 
 faith to discern Jehovah Jesus, Gen. xxviii. 12, 13, 
 who stands above it and says — " I am the Lord 
 
136 CHRISTIAN LETTERS 
 
 God of Abraham, and the God of Isaac." Then will 
 you sweetly say with Isaiah, *' Mine eyes have 
 seen the King, the Lord of Hosts." Isa. vi. 1 — 5. 
 "Which things, said Esaias, when he saw the glory 
 of Christ, and spake of Him." John xii. 41. 
 
 In this agreeable anticipation, permit me to as- 
 sure you. 
 
 How sincerely 
 
 I am your's, 
 
 My Dear Sir, 
 
TO A PHYSICIAN. 137 
 
 My dear Sir, 
 
 It were a mere truism to say, the 
 Epistle to the Hebrews proclaims the writer of it 
 to have been, not less a brilliant Saint, than a 
 profound theologian. We cannot, therefore, do 
 better than listen to his testimony of Jesus ; and 
 this testimony is quite decisive of the Divine Son- 
 ship of the Son of God.* 
 
 * If I mistake not, the Socinian School endeavour to evade that 
 direct testimony of the Deity of Christ, vrhich results from his 
 Sonship, by the plea of his being the adopted Son of God ; yet 
 they favour us not with the Scriptural authority on which that 
 assumption is grounded. 
 
 Though possessing much logical acumen, they appear not to 
 be aware, that " Adoption" implies previous alienation : — Yet 
 Christ is from everlasting j Micah v. 2, and a Son over his own 
 House. Heb. iii. 6. Fallen man, on the contrary, is afar off by 
 wicked works — an alien from the common- wealth of spiritual 
 Israel — a stranger from the Covenants of promise, having no hope, 
 
13S CHRISTIAN LETTERS 
 
 The Epistle to the Hebrews, being a master- 
 piece of Christian Theology, in all its breadth and 
 depth — the writer of it, like a wise master-builder, 
 makes good his foundation, before he attempts the 
 superstructure ; and, throwing aside *' the hay and 
 stubble" of the Socinian Theory, thus lays open to 
 our view, the Rock on which he builds : — God, 
 who at sundry times, and in divers manners, spake 
 in time past, unto the fathers, by the prophets, 
 hath, in these last days, spoken unto us by his Son. 
 Which Son, we not only find all the angels of God 
 required to worship ; but even God the Father 
 thus addressing — " Thy throne, O God, is for ever 
 and ever, a sceptre of righteousness is the sceptre 
 of thy kingdom." Heb. i. 1, 2, 8. 
 
 How inconceivably vast is then the contemplation 
 which embraces Divine Majesty, as condescend- 
 ing to be born of a woman — to commence his 
 earthly abode in a stable— to sojourn three and 
 thirty years in penury, and under every indignity 
 from the creatures of his hand ! How passing 
 wonderful to contemplate HIM, who is the bright- 
 ness of His Father's glory, and the express image 
 of his person, and who upholdeth all things by the 
 
 and without God in the world. " Adoption" is, therefore, clearly 
 a pre-requisite to his becoming a child of God — h£ must receive 
 the Spirit of adoption, before he can cry " Abba, Father." Rom. 
 viii. 15. 
 
TO A PHYSICIAN. 139 
 
 word of his power, Heb. i. 3, — condescending thus 
 ** to humble himself to fulfil all righteousness in 
 man's behalf, by an active personal obedience to 
 the divine law. Nay more, to become obedient 
 unto death, that, by such passive obedience, he 
 might purge our sins, and again sit down on the 
 right hand of Majesty on high." Heb. i. 3,— having 
 risen again to complete our justification. 
 
 And did He rise ? 
 
 Hear, O ye nations ! hear it, O ye dead f 
 He rose, he rose ! he burst the bars of death. 
 Lift up your heads, ye everlasting gates, 
 And give the King of Glory to come in ! 
 Who is the King of Glory ? He who left 
 His throne of Glory for the pangs of death," 
 
 Love so intense outstrips the sordid limits of 
 human calculation ; yet the heart of man, un- 
 touched by Grace Divine, remains unmoved by an 
 event so matchless— it being exclusively the Divine 
 Spirit, who takes of the things of Jesus, and shows 
 them unto us. \ spiritual perception, thus created, 
 raises the estimate of the soul of man, and depre- 
 ciates all terrestrial objects in a similar degree. 
 Hence, the Deity of our Great Messiah, when truly 
 received, is the life's blood of the Believer. It is 
 not for him to treat a fact, on which all that is dear 
 to him in time and in eternity depends, as a mere 
 speculative point :— The carnal professor may 
 
140 CHRISTIAN LETTERS 
 
 do SO — the Christian cannot! He dare not tam- 
 per with a subject, involving all that is effica- 
 cious in his redemption from the just penalty of 
 transgression, and all that is worthy of his de- 
 pendance, in securing an inheritance amongst them 
 that are sanctified by faith in Christ Jesus. 
 
 Were the means, indeed, less mighty* — were not 
 all the agency of Christianity omnipotent, it were 
 utterly incompetent to its design; and must en- 
 tirely fail in the salvation of a single sinner. Its 
 divine sufficiency is, however, manifest ; since it 
 not only discovers the latent sources of moral-evil, 
 but proclaims the antidote : — It not only convinces 
 proud man, that he is a rebel and a traitor to the 
 King of Kings, but it makes a brilliant display of 
 the wisdom and love of God, in upholding the 
 purity of his justice, and yet justifying the trans- 
 gressor who believeth in Jesus,t Rom. iii. 26. — 
 
 • It has been frequently said, and with much truth, that the 
 Divine Omnipotence is more displayed in the conversion, or new 
 creation of a sinner, than in the creation of a world — the former, 
 being repellant — the latter, passive matter. 
 
 To see, indeed, a proud Pharisee (and, alas ! who is otherwise 
 by nature?) stript of his self-righteousness, and in spirit and in 
 truth prostrate at the feet of Jesus for pardon and salvation — is to 
 witness, what mere humanity never possessed either the power or 
 the wish to realize. 
 
 t This belief is distinct from mere carnal credence, or even Sa- 
 tanic faith, which cannot rise higher than SocinianUoitarianism — 
 
TO A PHYSICIAN. 141 
 
 simultaneously raising his aflfections above the 
 world -.—For who is he that overcometh the woVld, 
 but he that believeth that Jesus is the Son of God, 
 1 John V. 5. Thus, the combination of Deity and 
 humanity, in the person of Jesus, is the only basis 
 capable of sustaining the Christian's Faith. Hap- 
 pily, this stupendous fact is not communicated in 
 a few isolated passages of Scripture ; but threads 
 Divine Revelation throughout : and which thread 
 is the only cine to any thing near a right interpre- 
 tation of the lively Oracles ; wherein divers meta- 
 phors are used to typify the Mighty Compound in 
 His various offices. 
 
 Let us, therefore, attempt still further to illus- 
 trate this interesting subject, by adducing some of 
 those Metaphors in Divine Revelation, which point 
 to the concentration of a Divine and human Per- 
 son ; and, in each instance, contemplate their ap- 
 plication to Jesus of Nazareth. 
 
 " Thoa believest in one God, the Devils also believe and tremble." 
 Ja. ii. 19. Faith is threefold, satanic, human, and Divine ; the 
 latter, alone, is of the heart, unto righteousness, and alone educes 
 the cordial influence of love. 
 
 I remember to have heard it asserted, by the Rev. r, that 
 
 the same sort of faith applied equally to the Gospel as to the His- 
 tory of England. Short was, however, I fear, the interval before 
 this Gentleman refuted his own position — his faith in the Gospel 
 having evaporated ; though that in the History of England re- 
 mains unimpaired. 
 
142 CHRISTIAN LETTERS 
 
 The word " rogk" first prCvSents itself to my 
 thoughts:— David loved to testify of Him that was 
 to come ; for '' he wrote in the Psalms concerning 
 Him." Luke xxiv. 44. We, therefore, find the 
 King of Israel thus extolling his Divine Redeemer, 
 under the metaphor of a *'Rock." And a very 
 appropriate Metaphor, you will, doubtless, my 
 dear Sir, admit it was. 
 
 David thus breaks forth his laudits— " O come, 
 let us sing unto the Lord, let us make a joyful 
 noise to the Rock of our Salvation, For the Lord 
 is a great King above all gods." Psalm xcv. 1, 3. 
 — Or, as expressed of Christ Jesus, Rev. xix. 16. 
 — " He hath on his vesture, and on his thigh, a name 
 written. King of Kings, and Lord of Lords." — 
 David thus again confesseth Christ before men — 
 *' The Lord is my Rock and my fortress — Who is 
 God save the Lord — or who is a Rock save our 
 God." Psalm xviii. 2, 31. Certainly none other 
 — nor dare any other (except by imputation and 
 delegation, as in the case of Simon,) aspire to an 
 epithet of such stability. Temporal prosperity 
 has, generally, in all ages, had a striking influence 
 in estranging the heart of man, from that salvation 
 which is in Christ Jesus — hence, the necessity of 
 bitter herbs being mixed with the pascal feast. 
 It was thus with Jeshurum, he waxed fat, and for- 
 sook the God who made him ; and lightly esteemed 
 
TO A PHYSICIAN- 143 
 
 the Rock of his Salvation." Deut. xxxii. 15. — 
 I surely need not add, that Christ Jesus was the 
 God who made him : — '' For by Him were all 
 things created/* &c. Col. i. 16. That He alone is 
 the Rock of Salvation, is indisputable ; being, 
 Isaiah assures us, ** A stone of stumbling, and a 
 Rock of offence to both houses of Israel ;" and 
 thus applied to our Lord, by Peter — '' This is the 
 Stone which was set at nought of your builders, 
 which is become the head of the corner ; neither is 
 there salvation in any other ; for there is none other 
 name given amongst men, whereby we can be 
 saved." Acts iv. 11, 12. 
 
 In all ages, Christ was known to the true Israel, 
 as their " Rock," and, therefore, typified to them 
 as such in the wilderness : — They drank of that 
 spiritual Rock which followeth them, and that 
 Rock was Christ. 1 Cor. x. 4. Should the Deity 
 of the Rock, known to the true Israel, in all ages — 
 thence termed, " the Rock of Ages," be still 
 doubted, I will leave it with the prophet Isaiah, to 
 remove the doubt—'' The Lord, Jehovah, he is the 
 Rock of Ages." Isaiah xxvi. 4. margin. 
 
 The metaphor, " A shepherd," next invites 
 our attention. The views which the prophet Isaiah 
 had of Christ, seven centuries antecedent to the 
 incarnation, were distinct and brilliant in the ex- 
 treme ; for he saw his glory, and spake of Him. 
 
144 CHRISTIAN LETTERS 
 
 And it was thus he spake of Him — " O Zion, that 
 bringest good tidings, lift up thy voice with 
 strength, lift it up, be not afraid ; say unto the 
 cities of Judah, Behold your God! Behold the 
 Lord God will come with strong hand, and his arm 
 shall rule for him ; behold his reward is with him, 
 and his work before him. He shall feed his flock 
 like a shepherd ; he shall gather the lambs with his 
 arm, and carry them in his bosom, and shall gently 
 lead those that are with young." Isaiah xl. 9 — 11. 
 The application of which, was thus claimed by our 
 Lord himself, when upon earth : — " I am the good 
 shepherd ; the good shepherd giveth his life for the 
 sheep; but he that is an hireling, and not the 
 shepherd, whose own the sheep are not, seeth the 
 wolf coming, and leaveth the sheep and fleeth. — I 
 am the good shepherd, and know my sheep, and 
 am known of mine," &c. Which interesting sub- 
 ject, so minutely and beautifully detailed in the 
 tenth Chapter of John, leaves not the vestige of a 
 doubt, that Jesus of Nazareth was He of whom 
 Isaiah spake, when he invited Jerusalem to behold 
 its shepherd, and its God. 
 
 The same stupendous fact is also thus communi- 
 cated by the prophet Ezekiel — *' Thus, saith the 
 Lord God, Behold I, — I, will both search my 
 sheep and seek them out. As a shepherd seeketh 
 out his flock — so will I seek out my sheep, and will 
 
TO A PHYSICIAN. 145 
 
 deliver them. — T will feed ray flock, and I will 
 cause them to lie down, saith the Lord God.'* 
 Ezekiel xxxiv. 11, 15. — Which is in exact ac- 
 cordance with that divine pastoral, the twenty- 
 third Psalm ; where David, in spirit, thus pro- 
 claims the Lord Christ, in the character of a shep- 
 herd :— '^ The Lord is my shepherd, I shall not 
 want, he maketh me to lie down in green pastures, 
 he leadeth me beside the still waters, he restoreth 
 my soul." To restore the soul, is clearly not the 
 work of the Father, but of the Son, and of the 
 Holy Ghost. And souls thus restored, will " re- 
 ceive a crown of glory that fadeth not away, when 
 the Chief Shepherd shall appear in judgment." 
 1 Peter v. 4. And, as "We must all appear be- 
 fore the judgment seat of Christ,*' 2 Cor. v. 10,— 
 it necessarily follows, that he who is the Judge, is 
 also The Chief Shepherd. 
 
 Let us now consider the word " Husband." 
 The marriage alliance is frequently adduced as a 
 metaphor, to exemplify the sacred union which 
 exists between Christ and Christians — " For the 
 husband is the head of the wife, even as Christ 
 is the head of the Church." Eph. v. 23, i, e, of all 
 spiritual believers. Hence, Paul declares, to the 
 believing Corinthians—" I have espoused you to 
 one husband." The prophet Isaiah, also, in his 
 ardent desire to confirm the Church in the promises 
 
 K 
 
140 CHRISTIAN LETTliKS 
 
 of God, declares that, '* As the bridegroom re- 
 joiceth over the bride, so shall thy God rejoice 
 over thee." To identify which, with Jesus of 
 Nazareth — the high authority of John the Baptist, 
 who came " to prepare the way of the Lord," must 
 be deemed conclusive ; he thus declares the fact : — 
 " Ye, yourselves, bear me witness that I said, I 
 am not the Christ, but that I am sent before him. 
 He that hath the bride is the bridegroom, but the 
 friend of the bridegroom, which standeth and 
 heareth him, rejoiceth greatly because of the bride- 
 groom's voice, THIS i\iY JOY, therefore, is ful- 
 filled." John iii. 28, 29. We subsequently find 
 our Lord thus claiming the title of the bridegroom 
 — " And Jesus said, can the children of the bride- 
 chamber mourn as long as the Bridegroom is with 
 them ? But the days will come, when the Bride- 
 groom shall be taken from them, and then they 
 shall fast." Mat ix. 15. The twenty-fifth Chapter, 
 also, presents us with a beautiful and impressive 
 allegory of the last judgment; in which our Lord 
 again assumes the endearing title and character of 
 a Bridegroom, it being precisely that relation 
 which he ever bears towards his Church :— that is, 
 towards those who '' are kept through faith unto 
 salvation." Consequently, if Christ Jesus is the 
 Bridegroom of his Church— it necessarily follows, 
 that his Church is the bride. Hence, we find, this 
 
TO A PHYSICIAN. 147 
 
 striking metaphor, retained by the Apostle John, 
 in the Apocalypse, when speaking of spiritual 
 Jerusalem, or the true Israel of God in all ages : — 
 " And I, John, saw the holy City, New Jerusalem, 
 coming down from God, out of heaven, prepared 
 as a bride, adorned for her husband." Rev. xxi. 2. 
 In which specific title of " Husband," the Divi- 
 nity of Jesus, our Redeemer, and Maker of all 
 things. Col. i. 16, is by Isaiah thus prominently 
 and explicitly recognized : — " Thy Maker is thy 
 Husband ; the Lord of Hosts is his name, and thy 
 Redeemer, the Holy One of Israel. The God of 
 the whole earth shall He be called." Isa. liv. 5. 
 
 Let us, consecutively, endeavour to ascertain, to 
 what result the word *' Lamb*' will conduct us. 
 The assumption of this title, by the Lord Christ, 
 obviously proceeds from his being the antitype of 
 the pascal lamb — the great sin-atoning sacrifice of 
 the Jews, instituted by Divine command, to pre- 
 serve, by its typical reference, the Israelites from 
 the influence of the destroying angel, sent to strike 
 terror into the heart of Pharoah, and to cause him 
 " to let them go" from his bondage : it is, there- 
 fore, the symbol of that inestimable sacrifice, so 
 essential to our deliverance from the bondage and 
 destroying power of sin. In reference to which, 
 the Apostle Peter assures us — " We were not re- 
 K 2 
 
148 CHRISTIAN LETTERS 
 
 deemed with corruptible things, as with silver and 
 gold — but with the precious blood of Christ, as of a 
 lamb, without blemish, and without spot.'* 1 Peter 
 i.l8, 19. And which we are informed, Exodus xii. 5, 
 — the typical lamb was obliged to be, or it could 
 not have been the fit emblem of incarnate Deity. 
 The passive obedience, or sacrificial character of 
 the true pascal Lamb, the Lord Christ, was thus 
 proclaimed by John the Baptist, on his first inter- 
 view w ith Jesus of Nazareth — " Behold the Lamb 
 of God that taketh away the sin of the w^orld." — 
 John i. 29. — Incessant, also, is the highly favoured 
 author of the Apocalypse, in proclaiming the Di- 
 vine honours attendant on " the Lamb :" — and 
 after extolling the purifying influence of his meri- 
 torious sacrifice — he promulgates Him, as filling, 
 precisely, that place, (according to human phra- 
 seology) which the Second Person in the Ever 
 Blessed Trinity must, of necessity, fill in the celes- 
 tial throne : — '' These are they which came out of 
 great tribulation, and have washed their robes, 
 and made them white in the blood of the Lamb. 
 — For the Lamb, which is in the midst of the 
 Throne, shall feed them." Rev. vii. 14, 17. I am 
 aware of there being an ample share of intellec- 
 tual plumage, assumed by those who impugn the 
 Deity of Jesus :— yet, where exists a child in un- 
 
TO A PHY SIC J AN. 149 
 
 derstanding so feeble, as lo assign, to mere huma- 
 nity, the possession of the very middle Throne of 
 Divine Majesty ? 
 
 Thus, testimony continues to crowd upon me — 
 but I refrain from pursuing it — hastening the rather 
 to terminate these consecutive analyses, by inves- 
 tigating the word '' Saviour;" which angelic au- 
 thority thus identifies, with Jesus of Nazareth — 
 *' And the angel said unto the shepherds. Fear 
 not; for behold I bring you good tidings of great 
 joy ; for unto you is born, this day, in the City of 
 David, A Saviour, which is Christ the Lord." 
 Luke ii. 10, 11. The human and Divine natures 
 of Christ are here placed in that juxta-position, 
 which renders them, not only perspicuous to the 
 eye of Faith, but also, I think, formidable to the 
 most adverse Logician * 
 
 Should, however, the word *' God," be deemed 
 more expressly the Divine nomer, than that of 
 *' Lord :" — I hope to satisfy you, that Holy Scrip- 
 ture as frequently applies the latter term t6 the 
 Saviour as the former, namely — '' But after that, 
 the kindness and love of God our Saviour toward 
 man appeared," &c. Titus iii. 4. — " By the com- 
 
 • Faith, says St. Anthony, springs from the affection of the 
 mind — Logic, from artificial contrivance. Those who have the 
 energy, that is by Faith, less need the demonstration that comei 
 by reasoning. 
 
150 CHRISTIAN LETTERS 
 
 maudment of God our Saviour." 1 Tim. i. 1. 
 " For this is good and acceptable in the sight of 
 God our Saviour." 1 Tim. ii. 3. — " According to 
 the commandment of God our Saviour," Titus 
 i. 3. — To adorn the doctrine of God our Saviour in 
 all things, Titus ii. 10. Which, and similar 
 plain, and explicit quotations, are, I trust, you 
 will admit, a munition of rocks, competent to pro- 
 tect the believer in the Deity of the Saviour, 
 against all the billows of hostile unbelief: — Ex- 
 clusive of the fact, of the very frequent occur- 
 rence in Holy Writ, of the words " God of my, or 
 thy salvation;" which must obviously apply to 
 Jesus of Nazareth; since " Peter filled with the 
 Holy Ghost," declares, '' Neither is there salva- 
 tion in any other." Acts iv. 8, 12. 
 
 To impugn the Deity, and the atonement of 
 Christ, and the sanctifying influences of the Holy 
 Spirit is, I presume, the very essence of Soci- 
 nianism ; which, if a true exemplification of Chris- 
 tianity — it needs must follow, that the Apostles of 
 our Lord were unequivocally Socinians. Let us, 
 therefore, calmly inquire — Is this the Fact ? Or 
 rather— Is it not the fact, that the Apostolic 
 writings teem with testimony diametrically the 
 reverse ? 
 
 Idolatry, you will have no hesitation in ad- 
 mitting, was the great hydra, against which, Apos- 
 
TO A PHYSICIAN. 151 
 
 tolic Christianity had to contend. Hence, the 
 primitive Churches were incessantly cautioned 
 against all idolatrous intercourse, even to the ab- 
 staining from those meats which were offered to 
 idols. Acts XV. 29. —'' My dearly beloved, also, 
 says the Apostle to the Corinthians, flee from 
 idolatry." 1 Cor. x. 14. And do we not all know 
 the dreadful tortures even unto death: — such as 
 being roasted alive on gridirons, or forced naked 
 on red hot iron chairs, and tortured in every pos- 
 sible manner, and then thrown alive to the wild 
 beasts at the Amphitheatres, for the amusement of 
 Pagan spectators : — all, or some which, was endured 
 by myriads of the earlier Christians, for no other 
 cause, than that of a holy determination not to 
 commit idolatry. Is it, therefore, conceivable, 
 that the Apostle Paul, who declares that he had 
 " a godly jealousy over them" — could deliberately 
 have excited those very Corinthians to that repeti- 
 tion of idolatry, which the invocation of Christ, 
 on the Socinian theory, would occasion.? — And 
 yet, he thus makes that invocation the very basis 
 of his epistolary communion with the Corinthian 
 Saints, orBelievers : — "Paul, called to be an z\postle 
 of Jesus Christ, through the will of God, and Sos- 
 thenes, our brother, unto the Church of God, which 
 is at Corinth, to them that are sanctified in 
 
152 CHRISTIAN LETTERS 
 
 Jesus Christ, called to be Saints*, with all that, 
 in every place, call upon the name of Christ Je- 
 sus our Lord, both theirs and ours." I Cor. i. i, 2. 
 
 • Thus, has sanctification, by the Spirit, ever been essential to 
 Christian identity. Regeneration were of little value without 
 justification; and justification would scarcely amount tea blessing 
 without sanctification, the essential prelude to glorification. 
 Therefore, whom God hath justified, them also hath he Sanctis 
 fied, and whom he sactifieth, them also will he glorify. The 
 natural man, however, in all the plenitude of his Gospel enmity, 
 is ever wont to spurn and scoff the name of " Saint," unless con- 
 ferred by Popish canonization : — Hence, in our legislative as- 
 semblies, the merest semi-profession of the Gospel ever involves 
 the oveiu'helming imputation of being a " Saint ■" though a very 
 meagre acquaintance with the Divine Oracles, is sufficient to 
 know, that a Christian is a pardoned, justified, and sanctified 
 sinner ; the terms " Saint" and " Christian," must, therefore, 
 ever be synonymous and inseparable. 
 
 It is objected by many, that carnal, semi-Socinian influential 
 persons are selected, as Presidents of auxiliary Bible Societies; 
 thus making use of carnal weapons in the Christian warfare, 
 against the Kingdom of Satan. The following observations, made 
 by a certain President of a Bible Society, in his place in the 
 Commons, on presenting a petition, June 10, 1824, connected with 
 the late Mr. Missionary Smith's case, may, perhaps, tend to con- 
 firm the objection. "It is, I am aware, (observed the hon. Member) 
 the fashion to consider every Member a fanatic, or an enthusiast, 
 who interests- himself in this case, or in behalf of the Negroes; 
 but as a friend of good order, and of civil and religious liberty, 
 I shall, to-morrow, vote for my hon. friend's motion ; though I am 
 no fanatic or enthusiast — aiid most certainly not a Saint:" — Why 
 then, Sir, President of a Bible Society ? 
 
TO A PHYSICIAN. 153 
 
 Sach is the language of Paul, subsequent to his 
 conversion ; though, whilst '' in ignorance and un- 
 belief," he was not less incenced at the worship 
 paid to Christ, by primitive Christians, than the 
 most zealous disciple of Socinus could have wished 
 him to be. Nay, he even obtained authority from 
 the Jewish chief priests, to bind all that called 
 UPON the name of Jesua. Acts ix. 14. — He also 
 destroyed them which callkd upon this name in 
 Jerusalem. Acts ix. 21. But when it pleased God 
 to call him, by His Grace, and to reveal his Son 
 in him, he considered the calling upon the name 
 of the Lord Jesus, Acts xxii. 16, an essential evi- 
 dence of the dispersion of that ignorance and un- 
 belief, which is the invariable concomitant of true 
 conversion, and, therefore, of Christian identity. 
 
 That the Apostle Paul unequivocally preached 
 the Deity of Christ, is indisputable. For, whilst 
 his spirit was stirred up, at perceiving the City of 
 Athens wholly given to idolatry, he so distinctly 
 proclaimed to the Epicureans and Stoics, salva- 
 tion through a divine Saviour, that he was ac- 
 cused by his Pagan auditory, of being a setter forth 
 of strange gods. Acts xvii. 16, 17, 18. 
 
 In recounting to the Corinthian Believers, the 
 wondrous mystery of human redemption, by the 
 incarnation of Jehovah, tsidkenu, as the medium 
 of his cictive and passive obedience in man's 
 
154 CHRISTIAN LETTERS 
 
 behalf, — Paul developes the vast desparity between 
 Divine and human wisdom ; and testifieth the 
 wisdom of God to be so great a mystery, that, 
 none of the princes of this world knew it, — for had 
 they known it, they would not have crucified the 
 Lord (or Kin^) of Glory. 1 Cor. ii. 8. Should 
 you enquire — " Who is the King of Glory? — The 
 Lord of Host he is the King of Glory." Psalm 
 xxiv. 10. In reference to the mighty mystery of 
 Redemption by the Lord of Glory — the great 
 Apostle of the Gentiles declares to the Corinthians 
 — " I delivered unto you first of all, that which I 
 also received, how that Christ died for our sins 
 according to the Scriptures." 1 Cor. xv. 3. 
 
 In writing to the Ephesians, he observes — " In 
 Christ we have redemption, through his blood — 
 the forgiveness of sins, according to the riches of 
 his grace." Eph. i. 7. In addressing the Roman 
 Believers, he is more elaborate, thus unfolding 
 the subject, '^ But God commendeth his love 
 towards us, that while we were yet sinners, Christ 
 died for us. Much more then, being now justified 
 by his blood, we shall be saved from wrath through 
 him. For if, when we were enemies, we were 
 reconciled to God by the death (or passive 
 obedience) of his Son,* much more, being re- 
 
 * Ministers, I conceive, are drawn into a snare, when led 
 minntely to dilate on our Lord's corporeal sufFerings on CalvaiT ; 
 
TO A PHYSICIAN. 155 
 
 conciled, we shall be saved by his life (or active 
 obedience.) And not only so, but we also joy in 
 God, through our Lord Jesus Christ; by whom 
 we have received the atonement " Rom. v. 8 — 11. 
 Further to exhibit the disparity between pure 
 Apostolic Christianity and modern Socinianisni, 
 were, I fear, to encumber the subject with super- 
 fluous testimony. I will venture, however, to add 
 the Apostle's address to the Elders of the primitive 
 Church at Miletus :—'* Take heed," says the 
 incomparable Paul, " unto yourselves, and to all 
 the flock, over which the Holy Ghost hath made 
 you overseers, to feed the Church of God which 
 he hath purchased with His Own Blood." Acts 
 XX. 28. 
 
 thence, reducing an exalted subject to the mere grovelings of 
 carna! sympathy. The conflict was with the powers of darkness, 
 — the poignancy of suffering arose from the mighty torrent of 
 Divine wrath poured upon Messiah's head, as the Great 
 Scapegoat of the true Israel of God ; and not from the rude nails 
 or even cruel pendant position. In truth, the suflfering commenced 
 in the Garden of Gcthsemane, free from all external excitement : 
 • — "For it pleased the Loid to bruise him, and to put him to 
 grief, that he might make his Soul an offering for sin.*' Thus were 
 our Lord's sufferings obviously mental ; though necessarily abiding 
 in a material body. And, presuming it to be true, that real 
 Christian Martyrs have generally experienced but little pain from 
 the most cruel inflictions; even flames being about them, as soft 
 as wool — the same anodynic influence would scarcely be withheld 
 from the King of Martyrs. 
 
j56 CHRISTIAN LETTERS 
 
 " This, only this, subdues the fear of death. 
 And what is this? — survey the wondrous cure, 
 Fardon for infinite offence ! and pardon 
 Through means that speak its value infinite ! 
 A pardon bought with blood ! with blood Divine ! 
 With blood Divine of Him I made my foe !" 
 
 The Apostle James, speaking of nominal Christ- 
 ians, enquires, " Do they not blaspheme that 
 worthy Name by which ye are called?" In the 
 language of Scripture — " to blaspheme," is to 
 speak in irreverent or in inadequate terms of God. 
 The object must unquestionably be Divine to pro- 
 duce blaspheming. But to illustrate this subject 
 in all its amplitude, would create biblical tran- 
 scripts too extensive and multiplied. Suffice it 
 therefore to say, that Paul, whilst under his native 
 Satanic influence, thought that he ought to do every 
 thing contrary to Jesus of Nazareth ; this prompted 
 him (as it does to the present hour, every natural 
 man to a greater or less degree) to persecute the 
 disciples of Jesus. And in realizing his thoughts, 
 his greatest difficulty appears to have been, how 
 sufficiently to manifest his disesteem for that dear 
 Name, on which his nervous lips, it is feared, 
 vented many a thrilling epithet. Writing to Timo- 
 thy, however, in after years, (when, methinks I see 
 the big tear of repentant gratitude rising as he 
 wrote) and referring to this period of his eventful 
 
TO A PHYSICIAN. 157 
 
 life, he frankly and thankfully declares, " This is 
 a faithful saying, and worthy of all acceptation, 
 that Christ Jesus came into the world to save 
 sinners ; of whom I am chief. Howbeit for this 
 cause I obtained mercy ; — Who before was a blas- 
 phemer, and a persecutor, but I obtained mercy, 
 because I did it ignorantly in unbelief." 
 
 As all blasphemy proceeds from Satan, none so 
 competent to discover its proper object as himself 
 — he indeed can make no mistake in the matter ; 
 hence demons obeyed the voice of incarnate Deity, 
 when men disregarded it. Mat. viii. 28. Mark v. 1. &c. 
 Luke viii. 26. &c. *' Man, by nature, is the child 
 of Satan, his mouth is therefore full of cursing 
 and blasphemy; in the exercise of which, a copious 
 use is made of that dear Name, in which every 
 knee should bow."* Who, for instance has not 
 
 • One, amongst innumerable instances of the papal hypocrisy 
 of the natural heart of man, is exemplified by the fictitious homage 
 externally paid to the Name of Jesus, on its recurrence in the 
 Creed on the Sunday, by myriads, by whom that name has been 
 at least slighted, if not blasphemed during the preceding week. 
 The homage thus externally and exclusively paid to the Second 
 Person in the Trinity is inconsistent with co-equality, and there- 
 fore unscriptural. The practice probably originated in the 
 mistranslation of Phil. ii. 10, which ought to be rendered " iu the 
 name of Jesus," in parity with that of the Father, instead of " at 
 the name of Jesus;" the original words are " /«a En to ofumati 
 Jesou." 
 
158 CHRISTIAN LETTERS 
 
 had the misery frequently to hear the names of 
 " Jesus" and of " Christ" incorporated with flip- 
 pant colloquies, and even debased into unhallowed 
 ejaculations, and vague expletives ; the more 
 fluently to satiate the profane gout of the carnal 
 mind. But dismantle these specific Names of 
 their Deity, and no form of language in reference 
 to them can involve the act of blaspheming. This 
 would instantly reduce their present hallowed pun- 
 gency in the estimation of the habitual blasphemer 
 so far, as to render them equally non-attractive, 
 with the names of '^Hosea," " Micah," or any 
 other prophet. 
 
 As I have already observed, if Socinian Unita- 
 rianism were a true exemplification of the Gospel, 
 it indispensibly follows, that the Apostles were 
 Socinians, Thus far, however, in our investiga- 
 tion, the fact appears to have been very clearly 
 the reverse. And, as the Epistles of Peter im- 
 mediately follow that of James, let us endeavour 
 to sound their harmony with the theory of Socinius, 
 Priestly, &c. To be accordant with which, the 
 slightest mention, certainly not enhancement, must, 
 ever have been made by Peter, of Sanctification 
 by the Spirit, or of the sprinkling of that blood, 
 which speaketh better things than that of Abel. 
 How, therefore, stands the fact? — To the Law 
 and the testimony :— " Peter an Apostle of Jesus 
 
TO A PHYSICIAN. 159 
 
 Christ, to the Strangers scattered throughout 
 Pontus, Galatia, «&c., — Elect according to the 
 fore-knowledge of God the Father, (in contradic- 
 tion to God the Son,) through Sauctification of 
 the Spirit, unto obedience, and the sprinkling 
 of the blood of Jesus Christ, &c. 
 
 This, I presume, would be generally deemed 
 sufficiently demonstrative of Peter's Anti-Soci- 
 nianism. He, however, stops not here ; but well 
 knowing, from his own sad experience, the frailty 
 of man, and the evils of vain confidence and 
 unbelief, he had great forebodings of a subsequent 
 existence of the Socinian heresy. His prophetic 
 pen thus communicates the dire imformation with 
 striking precision. After declaring, in his Second 
 Epistle, that '' Prophecy came not in old time 
 by the will of man, but holy men of God spake 
 as they were moved by the Holy Ghost," — he 
 proceeds to state, '* But there were false prophets 
 also among the people, even as there will be 
 false teachers among you ; who privily shall bring 
 in damnable heresies, even denying the Lord who 
 bought them. 2 Peter ii. 1. The Deity of his 
 incarnate Lord who bought him ; he also proclaims 
 in all its fulness, as the only basis of available 
 righteousness. It, therefore, thus forms the com- 
 mencement of this Second Epistle, '* Simon Peter, 
 a servant and an Apostle of Jesus Christ, to them 
 
160 CHRISTIAN LETTERS 
 
 that have obtained like precious faith with us, 
 through the righteousness of our God and Saviour 
 Jesus Christ ; Grace and peace be multiplied 
 unto you, through the knowledge of God, and 
 of Jesus our Lord. 2 Peter i. 1,2. 
 
 As the words '* God" and *' Lord," are syno- 
 nymous in their Divine acceptation, we find in 
 this latter instance, as in many similar ones in 
 the Bible, that where the Father and the Son 
 are mentioned in immediate succession — the Divine 
 appellation of each, is diversified by the terms 
 " Lord" and '' God." 
 
 In the first of the two verses above quoted, 
 and in various other instances, already shewn, 
 we find, therefore, neither of those Divine epithets 
 applied exchmvely, either to the Father or to the 
 Son ; but without distinction or preference, alter- 
 nately applied to both. Indeed, the very lateral 
 position, in which the name of our Lord is 
 continually placed with that of the Father, involves 
 an equality, which no fair reasoning, on Christian 
 principles, can set aside. 
 
 To adopt the Socinian theory of limiting the 
 Character of our Lord to that of a mere prophet, 
 is to borrow a theory from the followers of Maho- 
 met, and at once, to set at nought, the whole 
 current of Divine testimony ; which invariably 
 associates Christ Jesus as God with the Father. 
 
TO A PHYSICIAN. 161 
 
 By the word " GRACE" we must each under- 
 stand Divine favour, and therefore a Divine 
 impartation ; but which cannot be allowed to 
 emanate from our Lord Jesus Christ, by those who 
 confine his essential attributes to his prophetic 
 character. Hence, to speak of the ** Grace" of a 
 mere prophet, you will admit to be most anti- 
 theological. Indeed, to associate the " Grace" of 
 a departed prophet with that of the Divine Father, 
 must either be blasphemy, or it is, in Pagan par- 
 lance, assuming nothing less than the Apotheosis 
 of the Prophet thus associated 
 
 It is unquestionably '' The Grace of God which 
 bringeth salvation." Titus ii.ll. And the Apostle 
 Peter, at Antioch declared '' That through the 
 Grace of the Lord Jesus Christ, both Jews and 
 Gentiles (believing) would be saved/' Acts xv. 11. 
 but in this '* Grace" the Socinian School decline 
 to participate ! 
 
 Not so, however, the Apostle Peter — •' Grow, 
 says Peter, in Grace, and in the knowledge of our 
 Lord and Saviour Jesus Christ — (To whom he thus 
 makes a Divine ascription) — To Him be glory both 
 now and for ever. Amen." 2 Peter iii. 18. Nor 
 could he do less — since he had previously pro- 
 claimed publicly to Cornelius and those of 
 Cesarea, that " Jesus Christ is Lord of all." Acts 
 
 X. 36. 
 
 L 
 
162 CHRISTIAN LETTERS 
 
 The '^ Grace" of a departed prophet must be 
 intrinsically a thing of nought; but so inestimable 
 is considered " The Grace of the Lord Jesus 
 Christ" — that its wished-for impartation, not only 
 forms the most prominent feature in the exordium 
 of almost every one of the Apostolic Epistles, 
 but is also equally conspicuous in the respective 
 parting benedictions. Yet, as you earnestly 
 contend that Christ Jesus is in no sense superior 
 to the Prophet * Moses, we will try an Apostolic 
 benediction in the true spirit of this your analogy : 
 — " The Grace of Moses be with you all. Amen." 
 — I spare you, my dear Sir, the pain and embar- 
 rassment of further perusing the parallel, imploring 
 rather, that " the Grace of our Lord Jesus Christ 
 may be with you evermore." 
 
 Would, however, that Socinianism, as well as 
 Popery, were confined to those who have the 
 candour to confess their creed, — the evil would 
 then be comparatively small. But the lamentable 
 truth is, that these demons lurk in the bosoms of 
 every man by nature, and therefore reign in the 
 
 * Those, who in the imaginary aboundings of fleshly wisdom, 
 wonld limit The Holy One of Israel to the prophetic grade, will 
 do well to explain, how John the Baptist, who is pronounced to 
 have been " more than a prophet" should declare himself 
 \in worthy to unloose the shoe-latchets of our glorious Messiah ; 
 since, had the blessed Jesus been only a prophet, he was obviously 
 inferior to the Baptist. 
 
TO A PHYSICIAN. 163 
 
 hearts, not only of the unregenerate portion (and 
 would that portion were less) of Bishops, Priests, 
 and Deacons, but also of their hearers. Hence, 
 this subject cannot be exceeded in importance. 
 And who dare contemplate the extent of migration, 
 were every internal Socinian and Papist to retire 
 from those spiritual Cemeteries and moral Laza- 
 rettos, which rear their Gothic heads on the 
 margins of the Thames and the Cherwell — of the 
 Cam, and of the Liffey I * 
 
 The errors of sincerity excite a sympathy, and 
 command even a comparative respect, when com- 
 pared with those of insincerity. It is the Protes- 
 tant-Papist — The pseudo-Trinitarian — The Soci- 
 nian-Churchman, who become the locusts and 
 cankerworms so fatal to Christian vegetation, that 
 
 • The unsophisticated Epbesians — Thessalonians — Galatians — 
 Colnssians, and even Corinthians and Romans, would have been, 
 I imagine, in no slight perplexity to have discovered the analogy 
 between matriculation and the pastoral office. Nay, our great 
 Lexicographer, even with his hierarchical optics, could not 
 discern the affinity ; his definition of an University being — " A 
 school where all the arts and faculties are taught and studied :" — 
 hence, no reference to Christianity. And that brilliant scholar 
 and eminent Christian, Melancthon, declares, " I have known 
 young men, who would have preferred living and dying in total 
 ignorance of letters, rather than have purchased knowledge at 
 the expense of that moral principle and guilty conscience, incurred 
 by an University residence." 
 
 l2 
 
164 CHRISTIAN LETTERS 
 
 the blade of Grace is too rarely seen in ear, much 
 less with full com in the ear. Mark iv. 26—28 
 
 When the Deity of Christ is really received into 
 the heart ; — when a sinner is taught to know that 
 the Lord of Life and Glory, who will hereafter 
 come to judgment, did, in very truth, leave his 
 throne on high to dwell with mortals ; that, in very 
 truth, he became a sin offering for guilty man : — 
 Then will he recognize with gratitude, the hebdo- 
 madal recurrence of that blessed day, on which 
 his Redeemer rose again to confirm and ratify his 
 justification. He will then have learnt to lament 
 his former slavish observance, or papal desecration 
 of a day so fraught with blessings. Far will he 
 be from saying — *' When will the Sabbath be 
 gone ?"~ far, indeed, from carnalizing it by feasting 
 or sauntering : — or by visiting and newsy coloquies 
 remembering not to keep it holy. So far from 
 thus demonstrating that it is not " a delight, holy 
 and honourable to the Lord"— his very soul will 
 loathe all such desecration, and recognize them 
 as decisive evidence of internal Socinianism and 
 Popery — weeds which overrun the wide waste of 
 the human heart, like thorns and thistles, the 
 emblems of the Adam-fall.* Gen. iii. 18. 
 
 * Had Popery or Socinianism any foundation in Scripture, 
 Papists and Socinians would, even on the low grounds of 
 
TO A PHYSICIAN. 165 
 
 But, returning to the position, of ascertain- 
 ing the Socinianism of Apostolic Christianity — 
 it remains with us to analyze the theological views 
 of the Apostle John. And where, my dear Sir, is 
 the Christian Theologian to be found, bold enough 
 to associate this luminous Evangelist — the *' be- 
 loved Disciple" of Jesus — this endearing Christian 
 Correspondent and venerable Writer of the Apo- 
 calyse — so highly privileged, and so profoundly 
 instructed in '' the mysteries of the Kingdom'* of 
 Christ, with Messieurs Priestly and Prout, — Aps- 
 land, Belsham, and Carpenter ! 
 
 John was, indeed, too practically and experi- 
 mentally familiar with the cause and consequence 
 of the incarnation of Deity, to feel any disposition 
 to depreciate that Divine atonement, the efficacy of 
 which, he declares, *' cleanseth from all sin." 
 Love Divine, he knew to be the originating cause 
 of man's redemption ; and thus declares the fact, 
 ** Hereby, perceive we, the love of God, because 
 He laid down his (human) life for us." 1 John 
 iii. 16. Here Love is the impelling cause, — re- 
 demption of man the object, and Divine Majesty 
 
 expediency, be zealous in circulating the Word of God. But these 
 assumers of the Christian name, by their supineness or hostility to 
 Bible Societies, strikingly betray a distrust of their own theories 
 bearing any analogy with the Divine Word. Truth ever courts 
 the light and shuns it not. 
 
166 CHRISTIAN LETTERS 
 
 the Victim. Never were words so few and feeble, 
 made the vehicle of matter so interesting and im- 
 portant to man ! 
 
 " Bound every heart! and every bosom barn! 
 O what a scale of miracles is here ! 
 Its lowest round high planted on the skies : 
 Its tow'ring stimrait lost beyond the thought 
 Of man or angel!" 
 
 In this was manifest the Love of God towards 
 ns, because that God sent his only begotten Son 
 into the world, that we might live through Him. 
 Herein is love, not that we loved God, but that He 
 loved us, and sent his Son, to be the propitiation 
 for our sins,* 1 John iv. 9, 10. And we know, 
 says John, that the Son of God is come, and hath 
 given us an understanding, that we may know him 
 that is true, and we are in him that is true, even in 
 his Son Jesus Christ. This is the true God 
 and eternal life. 1 John v. 20. The same Divine 
 Person is thus recognized by John as the eternal 
 
 • It has been, not unfrequently, asserted from the Pulpit, that 
 in a certain sense, (meaning by imputation) Christ Jesus was the 
 greatest sinner upon earth. This is a serious mistake. Our Lord 
 became sin, as a sin-oflfering, and, therefore, a sin-bearer. But to 
 have been, in any sense, a Sin-^r, he must have been a sir\-doei\ 
 He also " became a curse'' — but not a curse-er — the very idea 
 of which is thrilling. He knew no sin, neither was guile found in 
 his mouth. 
 
TO A PHYSICIAN. 167 
 
 Logos, or Word, in the commencement of his Gos- 
 pel — '' In the beginning was the Word, and the 
 Word was with God, and the Word was God. 
 The same was in the beginning with God [the 
 Father ] All things were made by Him [The 
 Word ;] and without him was not any thing made 
 that was made. In him was life ; and the life was 
 the light of men. And the light shineth in dark- 
 ness, and the darkness comprehended it not. — He 
 [the Word] was in the world, and the world was 
 MADE BY HIM, and the world knew him not. He 
 came to his own, and his own received him not. 
 But as many as received him, to them gave he 
 power to become the sons of God [by adoption] 
 even to them that believe on his name : Which 
 were born, not of blood, nor of the will of the 
 flesh, nor of the will of man, but of God. And 
 the Word was made flesh, and dwelt among us, 
 and we beheld his glory, the glory of the only be- 
 gotten of the Father, full of grace and truth." 
 John i. 1 — 6, 10 — 14. Such, and much more, is 
 the testimony of John — to amalgamate which, 
 with the Socinian theory, would surely reverse 
 the whole order of affinities. By, however, thus 
 multiplying testimony, I might seem indirectly 
 to impugn your candour ; though willing to hope, 
 that e'er this, I have triumphed over your prepos- 
 sessions. 
 
168 CHRISTIAN LETTERS 
 
 . Still, as I can imagine the Apostle Jude would 
 crave to be heard— I dare not refuse his claim; 
 though the first and the last verse of the Epistle of 
 Jude will suffice to demonstrate his estimate of 
 the essential sanctification of the sinner, and of the 
 Deity of the Saviour: — " Jude, the servant of Je- 
 sus Christ, and brother of James, to them that are 
 sanctified by God the Father, and preserved in 
 Christ Jesus, and called." — ** To the only wise 
 God our Saviour, be glory and majesty, dominion, 
 and power, both now and for ever. Amen." If 
 w^ords unequivocal, stripped of all inuendo, and 
 directly to the point, were deemed essential to 
 establish the facts in question — the unreservedness 
 of Jude has fully met the occasion ; clearly dis- 
 criminating, with Apostolic fidelity, between God 
 the Father and God the Saviour. 
 
 But should the Sabellian reply, I admit a qua- 
 lified Deity of Jesus, inasmuch as the indwelling 
 of the Father imparts a Divine Character to the 
 Person of the Son ; that is, I admit the relative, 
 but not the abstract and essential Deity of the 
 Son : — ^The objection is immediately met by our 
 Lord himself, who expressly states the indwelling 
 of the Father and of the Son to be reciprocal, and, 
 therefore, co-equal. " The Father is in me, and I 
 in him." John x. 38.—" Believest thou not that I 
 am in the Father, and the Father in me V John 
 
TO A PHYSICIAN. 169 
 
 xiv. 10 — " As thou Father art in me, and I in 
 thee." John xvii. 21 — All mine are thine, and 
 thine are mine. John xvii. 10. — " All things that 
 the Father hath are mine." John xvi. 15. Conse- 
 quently, all his attributes, and all his perfections. 
 This, I am persuaded, will suffice ; though I will 
 add the moiety of a verse, as a beautiful specimen 
 of compressed Christian Theology. It is thus, 
 *' Awake, O sword, against my shepherd, and against 
 the man that is my fellow, saith the Lord of Hosts." 
 Zech. xiii. 7. The atonement, made by Christ 
 Jesus, the Shepherd of the true Israel of God, in 
 all ages, in whom the sword of justice was sheathed 
 — the humanity and Deity of Jesus, " the man that 
 is my Fellow :" — and thence the plurality of the 
 Godhead, are here concentrated and distinctly ex- 
 pressed, with a simplicity and precision that 
 ought for ever to restrain all hostile human rea- 
 soning. 
 
 Yet, whilst on earth, we shall ever be subject to 
 the internal whispers of infidelity; and, though 
 slow of heart and unbelieving as Thomas, yet will 
 Omnipotence constrain every Christian, at the very 
 threshold of his profession, to approach Jesus as 
 " his Lord and his God." Behold, he cometh 
 with clouds ; and every eye shall see him, and they 
 also which pierced him :— Who is Alpha and 
 Omega, the beginning and the ending, which is. 
 
170 CHRISTIAM LETTERS 
 
 and which was, and which is to come. The Al- 
 MiGHTT. Thus, the Deity of Jesus is indispen- 
 sably the first and the last link of that ethereal chain 
 which connects earth with heaven ; creatures — 
 apostate creatures, with a Divine Creator, in all 
 the effulgence of His ineffable purity. 
 
 As all subjects shrink into nothing, and are 
 lighter than vanity, when weighed with Christia- 
 nity ; alike the guarantee of our brightest antici- 
 pations, and source of present happiness — too much 
 solicitude in cherishing correct views on a matter 
 so vital and paramount, cannot vibrate the heart- 
 strings of man. For it is the Gospel alone 
 
 " That can administer to the soul diseased ; 
 Pluck from the memory a rooted sorrow ; 
 Raze out the written troubles of the brain ; 
 And with a sweet oblivious antidote, 
 Cleanse the foul bosom of that perilous stuff 
 That weighs upon the heart." 
 
 But the spiritual Believer in the Deity of the 
 Redeemer, who feels the need of, and is intensely 
 anxious to participate in, the oblivious eflSicacy of 
 his atoning-blood, to be arrayed in his righteous- 
 ness — to be sanctified by the Spirit : — and he that 
 disregards or contemns the whole, virtually^ de- 
 claring with Ephraim, '* I am become rich — in all 
 my labours they shall find none iniquity in me 
 that is sin.'* Or, with the New Testament Pha- 
 
TO A PHYSICIAN. 171 
 
 risee, " God I thank thee that I am not a sinner, as 
 other men, or even as this publican :" — as both of 
 these cannot be entitled to the peerless appella- 
 tive of Christian,* — no light degree of satisfac- 
 tion results from the preceding Apostolic scrutiny, 
 to find one's faith established on the same basis, 
 as the Apostles of our Lord, to whom he pro- 
 mised to send the Spirit of Truth to guide them 
 into all truth. This promise is valid to the pre- 
 sent hour ; and its individual fulfilment pre-requi- 
 site to a reception of The Truth, as it is in Je*- 
 sus. How can I, therefore, more powerfully ex- 
 press my esteem, than by sincerely wishing your 
 portion of this self-same Spirit's teaching to be 
 most ample: — a blessing in itself inestimable; 
 though, perhaps, of all blessings, the least valued, 
 so long as we walk in the vanity of our minds, 
 having the understanding darkened, being alienated 
 
 • What a poor thing is Christianity, in its mere nominal as- 
 sumption — or, as Paul, more properly terms it, "in the deadness 
 of the letter j'' when compared with its animate existence in 
 Spirit and in Truth. A true Christian is one, who, being con- 
 rinced of sin, by the Holy Spirit, is enabled by Grace, to appre- 
 ciate, and by Faith, to appropriate the active and passive obe- 
 dience of the Lord Jesus Christ. "VV^hereby he obtains that recon- 
 ciliation with God, which ever flows from a real state of justifi- 
 cation — producing love and joy and peace in believing ; which 
 are the handmaids of adoption — the concomitants of sanctifi- 
 cation, and the earnest of our glorification. 
 
172 CHRISTIAN LETTERS 
 
 from the life of God, through the ignorance that is 
 in us, because of the blindness of our hearts. 
 
 Were I to pursue the subject of the Holy Spi- 
 rit's influence, and the happiness which it inva- 
 riably communicates — I should, in illustration, be 
 led into a comparison between prominent charac- 
 ters who have been copious recipients of Divine 
 influence ; and those, on the contrary, who having 
 been conspicuous in grieving the Holy Spirit, and 
 setting at nought his power, have laid the founda- 
 tion of their happiness on the smiles of a delusive 
 world. The Patriarch, Job, was of all men the 
 most competent to appreciate the dealings and 
 teachings of Jehovah, and he has enquired, '* Who 
 teacheth like him?" And without controversy, we 
 may adduce the Apostle Paul as an indisputable 
 instance of Divine teaching. — This first taught him 
 to know that he was a sinner ; though carnal com- 
 plaisancy had previously beguiled him into the 
 highest state of self-esteem. — It afterwards taught 
 him, that he was a reconciled sinner. Gal. i. 
 10 — 16, and imparted to him that " Joy and peace 
 in believing," which qualified him for, and sus- 
 tained him in, his arduous station in the Church of 
 Christ. 
 
 Erecting our judgment on the eleventh chapter 
 of his Second Epistle to the Corinthians — it were 
 impossible for any mortal, the subject of so dis- 
 
TO A PHYSICIAN. 173 
 
 tressing a narrative, to be, on human principles, 
 essentially happy : — " Are they (says this regene- 
 rated Hebrew) ministers of Christ ? I am more ; in 
 labours more abundant, in stripes above measure, 
 in prisons more frequent, in deaths oft. Of the 
 Jews five times received I forty stripes, save one. 
 Thrice was I beaten with rods, once was I stoned, 
 thrice I suffered shipwreck, a night and day I have 
 been in the deep. In weariness and painfulness, 
 in watchings often, in hunger and thirst, in fastings 
 often, in cold and nakedness," &c. And yet the 
 JOY, which filled his Christianized heart, beams in 
 almost every paragraph of his Epistles. So much 
 so, that the word ** Joy," the invariable associate of 
 " Believing," occurs in the Epistles of Paul, either 
 substantively or otherwise, more than thirty times ; 
 and the synonymous word " Rejoice," in its va- 
 rious tenses, still more frequently — to say nothing 
 of other words of nearly similar import. A doubt 
 cannot, therefore, exist of the internal state of this 
 Christian Champion ; who, casting a retrospective 
 and a perspective glance, thus triumphantly un- 
 bosoms himself to Timothy, " I am now ready to 
 be offered, and the time of my departure is at 
 hand — 1 have fought a good fight — I have finished 
 my course — I have kept my faith. Henceforth 
 there is laid up for me a crown of righteousness. 
 
174 CHRISTIAN LETTERS 
 
 which the Lord, the Righteous Judge, shall give 
 me at that day; and not to me only, but to all 
 them also that shall love His appearing." 2 Tim. 
 iv. 6—8. We, indeed, find Paul, in all the pleni- 
 tude of his spiritual joy, not only inviting the Phi- 
 lippian Christians to rejoice — but to "rejoice in 
 the Lord always." And fearing, lest he were 
 not even yet sufficiently explicit, his ardent soul 
 thus re-echoes the endearing wish — " and, again, 
 I say, rejoice." 
 
 Such is the bright and cheering aspect of internal 
 Christianity. Yet the pseudo, or mere external 
 Christian, shrouded in prejudice and unbelief, ima- 
 gines true conversion to be corrosive of all terres- 
 trial happiness ; though to consider the Sun the 
 parent of darkness, or the Moon of vegetation, 
 would not be less pregnant with error. Levity and 
 frivolity, though not unfrequently mistaken for 
 cheerfulness and genuine hilarity, are mere proxies, 
 brought in aid, to exhilarate the empty, aching 
 heart of the worldling. True gladness of heart 
 has ever been the exclusive prerogative of the 
 Christian : — 
 
 . " Joy is a fruit that will not grow on nature's barren soil ; 
 All we can boast, till Christ we know, is vanity and toil." 
 
 Yet pains are incessantly taken to represent 
 
TO A PHYSICIAN. 175 
 
 Christianity as a mopish affair ;* though the very 
 sorrows of the renewed heart have a sprinkling of 
 joy, far transcending all the delights of the carnal 
 mind. All true joy, of necessity, emanates from 
 the Holy Spirit, the only fountain of joy ; whence 
 flows a '* gladness into the heart," Psl. iv. 7, of a 
 Christian ; — a buoyancy of spirit and a permanent 
 tranquility of mind, which alone can cheer and 
 assuage the human breast in all it conflicts ; and 
 impart a " peace which passeth all understanding/*^ 
 Laughter is not cheerfulness, but merely a spe- 
 cious counterfeit, current with the world ; its alloy 
 being, however, known to the Christian from expe- 
 rience, he abstains from its use. Laughter and 
 levity,t have so direct a tendency to " grieve," or 
 " quench the Spirit," that a very laughing person 
 
 • It is true, that the Believer, having no relish for the vapid 
 conceits and empty trifling — the foolish talking and jesting of 
 worldlings, which is not convenient, generally feels the necessity, 
 in snch company, of setting a watch before his mouth, and of 
 keeping the door of his lips ; yet such prudential reserve will, 
 sometimes, induce an imputation of " gloom" against, perhaps, 
 the only one present, who is entirely free from its influence. 
 
 t This, I fear, was the inimitable Cowper's besetting sin. Not to 
 mention the levity so often conspicuous in his correspondence — 
 what Christian heart does not heave at the fact, of his having 
 sent into the world such a production as "John Gilpin," written, 
 consecutively, with his Divine Hymns and Poems. 
 
 That the hiding of God's countenance should have resulted, 
 
176 CHRISTIAN LETTERS 
 
 can never be a very spiritual person ; therefore, 
 not a very happy person, or one competent to bear 
 affliction with a humble, cheerful, sanctified com- 
 posure ; and the approach of death with triumph. 
 
 Every one, who is not the subject of Divine 
 Grace, is the subject of Satan ; and till his native 
 allegiance to the latter is transferred to God's dear 
 Son, he must and will be unhappy. There will be 
 an aching void in his heart, which the love of God 
 alone can fill. Yet, to love God, is both above, 
 and repugnant to the fallen nature of man. Hence, 
 the mighty mass of broad-way travellers, now, as 
 in the days of Job, take the timbrel and harp, and 
 rejoice at the sound of the organ, and say unto 
 God, Depart from us, for we desire not the know- 
 ledge of thy ways — ever panting after wealth and 
 fame ; or craving incessantly for Satanic amuse- 
 ments, to lull the inquietudes of the soul, and wean 
 it from itself. Hence, arise the myriads of vota- 
 ries of Thespis — Momus — Terpsichore, and Bac- 
 chus, or any bauble or buffoon, possessing the spe- 
 cific virtue of '* drowning care," or " killing 
 time f though the expiration of their brief span, 
 and immeasurable portion of eternity, render alike 
 
 and coDComitant depression of spirits and renunciation of prayer 
 ensued, is much to be deplored ; though its too obvious con- 
 sequence. 
 
TO A PHYSICIAN. 177 
 
 the sage, or giddy throng, all their life time, sub- 
 ject to bondage.* 
 
 " Ho! all ye hungry starving soul?, that feed upon the wind, 
 And vainly strive with earthly toys to fill an empty mind, 
 Eternal Wisdom has prepared a soul-reviving feast, 
 And bids your languid appetites the rich provision taste." 
 
 For a reconciled sinner to *' rejoice and be glad," 
 is quite a matter of course ; but for an unrecon- 
 ciled sinner, with whom " God is angry every 
 day," to indulge in habitual laughter, is, to say the 
 least, the extreme of error ; for the wisest of men 
 has said of "such, *'Even in laughter, the heart is 
 sorrowful, and the end of that mirth is heayiness." 
 Prov. xiv. 13. And, " a greater than Solomon," 
 has said, '* Woe unto you that laugh now ! for ye 
 
 • I ought, perhaps, here to point to the lamentable fact, that 
 not a few, even of the professed disciples of Jesus, are, occa- 
 sionally, both in Town and Country, led into what are termed, 
 '^ Recreations," sadly at variance with the legitimate pleasures of 
 the renewed mind. 
 
 It must, I apprehend, have been in connexion with this incon- 
 gruity, that I remember once to have heard a Minister exclaim — 
 " We have, now-a-days, dancing Christians — Card-playing Chris- 
 tians, and Play-going Christians." Had he ruralized the subject, 
 he had probably observed, with equal energy, We have, now-a- 
 days, hunting-Christians — shooting-Christians, and coursing Chris- 
 tians, and sporting-Christians of all kinds. Though to deem it 
 " sport r^ to pursue unto death, or otherwise deprive of life, any 
 portion of the animal creation, betrays a morbid state of feeling, 
 the very antipodes of Christian ! 
 
 M 
 
178 CHRISTIAN LETTERS 
 
 shall mourn and weep." Luke vi. 25. The Apostle 
 James, also, well knew the dire effects of habitual 
 laughter ; this prompted him to say — " Let your 
 laughter be turned into mourning, and your joy 
 into heaviness." 
 
 Perhaps , no man ever tried harder to grieve the 
 Holy Spirit, and to set at nought his power, by the 
 pernicious influence of laughter, in all its diver- 
 sity> than Voltaire, 
 
 -" Who for the bane of thousands born, 
 
 Built God a church, and laughed his word to scorn." 
 
 If the complaisances of princes, and the society 
 and caresses of those, whom the world deems wise, 
 and mighty and noble, could communicate happi- 
 ness, then, indeed, the laughing, idolized, Voltaire 
 must have been an enviable mortal ; and his esti- 
 mate of human life high in the extreme.* Let us, 
 therefore, enquire. Was this the fact ? His own 
 
 * "Tell me, where are those now, that so lately loved and hugged 
 
 the world ? Nothing remaint th of them but dust and worms ; 
 
 observe what those men were ; what those men are : They were 
 
 like thee ; they did eat, drink, laugh, and led merry days ; and in 
 
 a moment slipt into hell.. Here their flesh is food for worms; 
 
 tliere their souls are fuel for fire, till they shall be rejoined in an 
 
 unhappy fellowship, and cast into eternal torments ; where they 
 
 that were once companions in sin, shall be hereafter partners in 
 
 punishment." 
 
 Hl'GO de Anima. 
 
TO A PHYSICIAN. 179 
 
 testimony shall decide — '* Who," says Voltaire, 
 " can, without horror, consider the whole earth, 
 as the vast empire of destruction? It abounds in 
 wonders : — it abounds also in victims. It is a 
 vast field of carnage and contagion. Every species 
 is, without pity, pursued and torn in pieces, 
 through the earth, air, and water. In man, there 
 is more wretchedness than in all other animals put 
 together. He loves life, and yet he knows that he 
 must die. He suffers various ills, and is at last 
 devoured by worms. This knowledge is his fatal 
 prerogative,— other animals have it not. He feels 
 it every moment rankling and corroding in his 
 breast ; and yet he spends the transient moment 
 of existence, in diffusing the misery which he 
 suffers : — in cutting the throats of his fellow crea- 
 tures for pay : — in cheating, and being cheated : — 
 in robbing, and being robbed : — in serving, that he 
 may command ; and in repenting of all he does. 
 The bulk of mankind are nothing more than a 
 crowd of wretches, equally criminal and unfortu- 
 nate ; and the Globe contains rather carcasses than 
 men. I tremble, on a view of the dreadful picture, 
 to find, that it implies a complaint against Provi- 
 dence, and I wish that I had never been born V* 
 
 Nor was our own Lord Bolingbroke scarcely 
 less intent, than Voltaire, in '■' doing despite to the 
 m2 
 
180 CHRISTIAN LETTERS 
 
 Spirit of Grace." And he, also, thus candidly 
 unveils that gloomy, aching void, in his bosom, 
 which the cheering influence of the Holy Spirit, 
 upon the heart of man, can alone dispel : — '* I have 
 seen," says His Lordship, " the silly round of 
 business and pleasure, and have done with it. I 
 have enjoyed all the pleasures of the world, and, 
 consequently, know their futility ; and do not 
 regret their loss. I estimate them at their real 
 value, which is, indeed, very small. Whereas, 
 those who have not experienced them, always over- 
 rate them. They only see their gay outside, and 
 are dazzled with their glare. But I have been be- 
 hind the scenes : — I have seen all the coarse pul- 
 lies and dirty ropes, which exhibit and move the 
 gaudy machine; and I have seen and smelt the 
 tallow candles which illuminate the whole decora- 
 tion, to the astonishment and admiration of an 
 ignorant multitude. When I reflect upon what I 
 have seen — what I have heard, and what I have 
 done, I can hardly persuade myself, that all the 
 frivolous hurry and bustle, and pleasure of the 
 world has any reality. But I look upon all that 
 has passed, as one of those romantic dreams, 
 which opium occasions; and I do by no means 
 desire to repeat the nauseous dose, for the sake of 
 the fugitive dream." 
 
TO A PHYSICIAN. 181 
 
 And, were I to mingle my own confession, with 
 that of a Voltaire, or a Bolingbroke, frankly 
 would I declare, that, though I have passed through 
 various scenes of life, I have fouad in all, what- 
 ever else is false, that this is true — God can alone 
 give happiness ; and he who wanders from Him, 
 disappoints himself. 
 
 Adieu, 
 
 My dear Sir. 
 
 May Grace, Mercy, and 
 Truth, be with you. 
 
AN 
 
 EXPOSTULATION 
 
 AGAINST 
 
 ASHDOD PHRASEOLOGY. 
 
 " And the Children of Israel spake half in 
 the speech of Ashdod." yeheiniah. 
 
 *' If any man speak, let him speak as the 
 Oracles of God." Peter. 
 
 A VERY slight acquaintance with the history of 
 mankind is sufficient to demonstrate the force of 
 habit — the power of prejudice and prepossession. 
 Even the enlightened mind of Luther never wholly 
 overcame the early prepossessions of Popery, as 
 exemplified by his permanent views of the corporeal 
 presence of Christ in the Eucharist, termed " Con- 
 substantiation." Nor less imperative is the effect 
 of habit and superstition in confounding matters 
 so perfectly distinct as Religion and Cpiristia- 
 NiTY : — the blending of which, generates more of 
 evil than professors of the Gospel are usually 
 
384 AN EXPOSTULATION AGAINST 
 
 aware of. And if, as Solomon assures us, it is a 
 source of joy, when our lips speak right things, it 
 must, by parity of argument, be a cause of sorrow 
 to speak wrong ones. 
 
 The Christian's vocabulary, in the grand and 
 leading features of Redemption, has long since 
 been modelled by Inspiration : — to depart from 
 which, the Apostle Peter esteemed no light matter. 
 And Nehemiah deemed the corruption of the pure 
 language of the Israel of God, by mixing it with 
 that of Pagan Ashdod, to be a decisive evidence 
 of the apostacy of the Jews. Shall we, therefore, 
 continue in an Ashdod departure from the Lively 
 Oracles, by adopting the vague and heathen term 
 " Religion," to denote the Divine plan of salva- 
 tion, identified in Christianity ? Can we per- 
 ceive nothing attractive in a word surpassing all 
 others in importance — nothing appropriate in the 
 endearing name of " Christian ?"— that a prefe- 
 rence should be given to an indiscriminate, semi- 
 Pagan, and semi-Papal definition of the only foun- 
 dation of our hope — of all that our souls hold 
 dear! 
 
 But whence the analogy between Christianity and 
 the ' ' Religions" of the Earth, that it should succumb 
 to such an epithet? The word '' Religion" being 
 merely appropriate to the murderous and horrid 
 rites, and the vain oblations of Paganism, and all 
 
ASHDOD PHRASEOLOGY. 185 
 
 the penances of Popery — it obviously pollutes the 
 Gospel of Christ and its recipients. The word so 
 clearly applies to the very lowest order of will- 
 worship, carnal ordinances, rites, and ceremonies ; 
 and these, so infinitely below the rites and cere- 
 monies of the true Israel of God, that it is never 
 ONCE admitted into the extensive pages of the 
 Old Testament* 
 
 The detail of every country, whether Pagan, 
 Mahomedan, Confusian, or any thing, is inva- 
 riably comprised in its climate — its arts — its com- 
 merce — its manners, and its Religion: — Are we, 
 therefore, by the adoption of such a term, to 
 mingle the distinctive title of our discipleship 
 with the nations who know not God ?t 
 
 * Onr Translators having just emerged from Popery, (so nearly 
 allied to Paganism) the word " Religion" was by them cherislied 
 with filial affection : Hence used in writing the Heads of several 
 Chapters in the Old Testament ; though incapable of bending the 
 divine Hebrew text, in any one instance, into i^uch Papal and 
 Pagan phraseology. 
 
 In fact, the Hebrew, being a Divine language, renders it so 
 directly opposed to Paganism, that I do not conceive the Ashdod 
 words, " Religion" and " Religious,'' could, by any fair effort, be 
 translated into Hebrew. 
 
 t Extract from a Calcutta Paper, — " Private Letters from Pon- 
 dicherry state, that serious disturbances had broken out at Kari- 
 cal, originating in the disputes of the Mussulmans and the Mala- 
 bars, about the difference of religious opinions." The word " reli- 
 gious" is here obviously used in its legitimate sense. And the 
 
186 AN 1SXPOSTUL.ATION AGAINST 
 
 To render appropriate the pulpit phraseology 
 of the present day, every Chapter of the four Evan- 
 gelists ought to teera with the words '* Religion," 
 and " Religious," from the lips of our Lord him- 
 self; yet is this the fact ? Truth must concede — it 
 is NOT the fact. But were such Ashdod common- 
 places never uttered by our Lord? Never ! Did 
 each of the four Evangelists also follow the 
 example of the Old Testament Writers, and wholly 
 discard them from their Christian Records ? En- 
 tirely! 
 
 Yet so perfectly vernacular is the language of 
 Ashdod with the natural man, ever crude and inco- 
 herent on Divine subjects — so expert in perverting 
 and obscuring, where perspicuity is peculiarly de- 
 sirable, that the various ramifications of Christia- 
 nity are not unfrequently termed separate " Reli- 
 gions*/* are even published to the world, under 
 the singular misnomer of " A History of all Re- 
 ligions." 
 
 Nor is this all: — fiery flying serpents, termed 
 *' Religious" Novels, infinitely more pernicious 
 (because less easily guarded against) than all the 
 
 Abb6 Dubois, late a Papal Missionary in Mysore, thus also ex- 
 presses himself, in reference to Hindooism — " Many well-inten- 
 tioned authors, knowing very little of the invincible attachment of 
 the people of India to their Religions and customs, expected to be 
 able to overcome the insurmountable reunions inejtidices of the 
 Hindoos, and bring them at once to the Christian Faith." p. VL 
 
ASHDOU PHRASEOLOGY. 187 
 
 productions of Pain and Carlile, have become the 
 wilderness plague of the present day. And, I be- 
 lieve, we are indebted to the frivolous Vicar of 
 
 H for first hatching these cockatrice eggs. 
 
 The exercise of this Rev. Gentleman's harpy 
 genius, in polluting the solemn Truths of the Gos- 
 pel, with jocular conceits and unhallowed fictions, 
 is much to be deplored by his friends, and will be 
 equally so by himself, if not in time — most cer- 
 tainly in eternity. The facetious revels of this 
 distinguished Vicar are the kindred dotings of an 
 Ashdod spirit : — The Christian mind would have 
 whispered, 
 
 '' 'Tis pitiful 
 
 To court a grin, vvlieu you should woo a soul ; 
 
 To break a jest, when pity would inspire 
 
 Pathetic exhortation; and t' address 
 
 Tlie skittish fancy with facetious tales,* 
 
 When sent with God's commission to the heart ! 
 
 So did not Paul. Direct me to a quip 
 
 Or merry turn in all he ever wrote. 
 
 And I consent you to take it for your text,. 
 
 Your only one, till sides and benches fail — 
 
 No : he was serious in a serious cause, 
 
 And understood too well the weighty terms, 
 
 That he l:ad tak'n in charge. He would not stoop 
 
 To conquer those by jocular exploits 
 
 Whom ti'uth and soberness assailed in vain." 
 
 » Vide " A World without Souls"—" The Velvet Cushion"— 
 — '< De Ranee"—** Saneho, or, The Proverbialist," Sec. 
 
188 AN EXPOSTULATION AGAINST 
 
 Dr. OJinthus Gregory, on the contrary, has an 
 honesty of sentiment — an integrity of attitude, which 
 cannot fail to command respect. His diction is 
 good — his errors of diction are hence more percep- 
 tible. His knowledge of the Divine Word is co- 
 pious — would that his manner of expression were 
 confined to it. Jealously then had he abstained 
 from confounding the sublime attributes of Chris- 
 tianity with the basest superstitions of Paganism, 
 by an exuberant use of the Ashdod generalities 
 " Religion" and " Religious." 
 
 To blend the divine elements of Christianity 
 with the unhallowed ingredients of Paganism and 
 Mahometanism, by one and the same indiscrimi- 
 nate appellative, is obviously that departure from 
 Scripture-purity which involves Nehemiah's re- 
 proof of the Children of Israel, for contaminating 
 themselves with the speech of Ashdod. 
 
 In the communications of the primitive Chris- 
 tians, the Ashdod term " Religion" never occurs, 
 unless as a word of accommodation, to render 
 themselves intelligible to a persecuting Pagan pro- 
 consul, &c. by adopting his own Pagan phraseo- 
 logy :— otherwise, the endearing words " Chris- 
 tian" and ** Christianity," are the invariable epi- 
 thets deemed appropriate to themselves, and the 
 faith which they professed. 
 
 " A Christian ii? the highest style of man." 
 
ASHDOD PHRASEOLOGY. 189 
 
 Why then should so splendid a prerogative 
 be frittered down to mythological diction ? 
 
 To speak of the *' Christian Religion/* is not 
 less a solecism than to speak of Christian Pa- 
 ganism, or Christian Mahomedanism. And how- 
 ever fluent such a set phrase of speech may be 
 with those of the present day *' who profess and 
 call themselves Christians," yet such an incon- 
 gruity never proceeded from Apostolic lips, or 
 Apostolic pens. 
 
 Being surrounded by Pagans, it would not have 
 been surprising, had the Apostles frequently ac- 
 commodated themselves to Pagan modes of ex- 
 pression : — yet so cautious were they of mingling 
 the transcendant elements of Christianity with the 
 debasing superstitions of Paganism, that the term 
 '^ Religion," so incessantly and redundantly adopted 
 by professing Christians of the present aera was, 
 strictly speaking, rarely, if ever, permitted to es- 
 cape Apostolic lips. In all the theoretical and 
 practical — in all the animating, vivid, and affec- 
 tionate excursions of the Apostle PauFs pen : — In 
 his matchless theological Epistle to the Romans — 
 his first and second Epistle to the Corinthians — to 
 the Ephesians — to the Philippians — to the Colos- 
 sians — to the Thessalonians, first and second — to 
 Timothy, first and second — to Titus — to Philemon; 
 or in the profound and masterly Epistle to the 
 
190 AN EXPOSTULATION AGAINST 
 
 Hebrews, is the word " Religion" never once per- 
 mitted to creep in. 
 
 Such is the fact in reference to these Apostolic 
 Epistles ; which, had they resembled our modern 
 productions, the words *' Religion'* and *' Religi- 
 ous'* would have profusely garnished every page.* 
 Acts xiii. 43, is the first instance, in which our 
 translators have ventured to indulge their predilec- 
 tion for the serai-pagan semi-papal word " religi- 
 ous." The passage runs thus, '^ many of the Jews 
 and religious proselytes,** &c. The Greek words 
 rendered '' religious proselytes" are " sebomenon 
 proseluton,** which indisputably ought to be trans- 
 lated " gentile proselytes,'* or in other words 
 " Judaized Pagans ;" of which there were generally 
 some pertaining to every synagogue. The word 
 ** sebomenos" was, therefore, used as a distinction 
 between the native Jewish worshipper, and the 
 Judaized Pagan worshipper. To translate the 
 
 * A Sermon I lately heard at a certain fashionable Spa, though 
 NOT sprinkled with the blood of the pascal Lamb — was profusely 
 so with the words " Koligion" and ' Religious" — deemed words 
 of import, so mystical, efficacious and magical, as nearly to 
 supercede all mention of mnn as a sinner, or of Jesus Christ, 
 in either of his threefold characters of Prophet — Priest— or 
 King. 'Tis true 
 
 " That Paul had served us with a text, 
 Though Epictetus, Plato, Tiilly preach'd." 
 
ASHDOD PHRASEOLOGY. 191 
 
 word sebomenon '* reli^ous" is preposterous in the 
 extreme. 
 
 Acts xxvi. 5, though so near to the close of the 
 canon of Scripture, presents to us, for the first 
 time, the word " religion." Its appearance, in 
 this instance, originates from the circumstance of 
 the Apostle Paul making use of the word 
 " Threeskeias" in addressing the heathen king 
 Agrippa, which, as it expresses *' worship'* of any 
 and every kind, was deemed necessary by the 
 Apostle, to render himself intelligible to his Pagan 
 majesty ; it was not, however, used in reference 
 to Christianity, but to external (and not spiritual) 
 Judaism. The words " Jews' religion" appear 
 Gal. i. 13, 14; but the original word '^ loudaismos'^ 
 properly means Jewish-worship, or Jewish-cus- 
 toms, in their carnal acceptation ; and not as in- 
 stituted in their spiritual purity by Moses and the 
 Prophets. And as the word Religion is entirely 
 excluded from the pages of the Old Testament, 
 which by divine inspiration treats of Jewish-wor- 
 ship, I cannot imagine the propriety of our trans- 
 lators introducing such a word into the New Testa- 
 ment, when treating on the same subject. 
 
 The words '' Religion" and '' Religious" finally 
 occur in the Epistle of St James ; but as they are 
 the representatives of Threeskos and Threeskeia, 
 words of Pagan import and etymology (being 
 
1^ AN EXPOSTULATION AGAINST 
 
 derived from the Thracian mysteries instituted by 
 Orpheus) they are, in this instance, as well as in 
 Acts xxvi. 5, merely words of adoption and 
 accommodation, and probably chosen by St. James, 
 from the circumstance of his Letter being addressed 
 to the Twelve Tribes scattered in Pagan lands. 
 The words ought, however, in translation, to have 
 been Christianized by the terms *' Devout" and 
 *' Devotion?"— that is, real devotedness of heart 
 to God, resulting from reconciliation with Him : 
 To express which, the Pagan word " Religion" 
 is entirely inappropriate. 
 
 Had, indeed, the word '' Religion" been the pro- 
 per appellative of Christianity, the Apostle 
 Peter would not also have rejected its use, in his 
 inspired Epistles to those Believers, who had been 
 dispersed by persecution through various provinces. 
 He apprises them of the reproach and persecution 
 which are likely to attend them: — And for what? — 
 for being " Religious?"*— indeed not so! He 
 too well knew the fallacy of such delusive diction 
 in reference to Christianity ; he, therefore, declares 
 " If ye be reproached ior the Name of Christ, 
 
 * Entirely mal-apropos is a certain Christian Society in denomi- 
 nating itself "The Religious Tract Society" — since that term would 
 rather imply a compact of Papists, Pagans and Mehomedans, 
 formed to promulgate their religious theories, than a concentration 
 of Christian effort to diffuse Christianity. 
 
ASHDOD PHRASEOLOGY. 193 
 
 happy are ye." And further — *' If any man suflfer 
 as a Christian let him not be ashamed." 1 
 Peter iv. 14—16. 
 
 Let us now ascertain, whether the remaining 
 pages of Inspiration, which flowed from the pen 
 of Jude and the venerable John, give any counte- 
 nance to the Ashdodism now so prevalent ; since 
 Jude, though brief, is explicit ; and the vital 
 Epistles and Apocalypse of John, pointedly 
 express all the blessings which Christianity 
 unfolds. I apprehend the minutest examination 
 will educe the fact, that the Ashdod term " Reli- 
 gion" never escaped the pens of these concluding 
 Apostles ! 
 
 Thus is the testimony of Scripture, though of 
 necessity negative, quite decisive in condemning 
 this giant in Ashdod phraseology. It is, therefore, 
 grevious incessantly to hear those, of whom one 
 is willing to think well, and who ought to know 
 better,— accustom themselves to clothe the beau- 
 tiful attributes of Christianity, in such popish and 
 pagan parlance. 
 
 Having, many years since, read " Scotts' Force 
 of Truth," I had formed an extremely favourable 
 opinion of its professed author,* until I read the 
 
 • I was not then aware of the " Force of Truth," being sa 
 much indebted to the better theology and master pen of Cowper. 
 Scott's Life, p. 127. 
 
 N 
 
194 AN EXPOSTULATION AGAINST 
 
 " Life of the Rev. Thomas Scott," a production, 
 both in language and in substance, worthy of the 
 purest days of Ashdod : — teeming with religion, 
 but lamentably destitute of Christianity. I sym- 
 pathized with the Rev. Gentleman in his struggles 
 and afflictions. I could weep, where he wept ; — 
 I could rejoice, where he rejoiced ; and though 
 his fine masculine understanding, and manly good 
 sense was ever conspicuous, evidence of a vital 
 reception of the Gospel of Christ, in its saving 
 and assuasive attributes, was not to be found. 
 
 Indeed, I became apprehensive, that Mr. S. 
 was never entirely disentangled from the embraces 
 of Socinus. Hence he never obtained adequate 
 views of man's moral and spiritual decrepitude, — 
 of the purity of the Divine holiness — of the extent 
 and intense spirituality of the Divine law. From 
 this cause, Mr. S. was, *' in labours more abun- 
 dant'' than profitable, ever bedaubing the beau- 
 tiful walls of salvation, Isa. xxvi. 1, and Ix. 18, 
 with the untempered morter, Ezek. xiii. 10 — 14, 
 of an evangelism, half Hebrew, half Ashdod. 
 Thus well expressed by Quarles: — 
 
 " Roth work and strokes? both lash and labour too? 
 What more could Edom, or proud Ashiir do? 
 No end? my pains no ease? no intermission? 
 Is this the state, is this the sad condition, 
 Of those that trust Thee?" 
 
ASHDOD PHRASEOLOGY. 195 
 
 I need not tell the Christian, that, those tender 
 plants. Divine communion and fellowship, are 
 unknown in the deserts of Egypt; — in the terri- 
 tories of Ashdod, they are " twice dead, plucked 
 up by the roots:" — hence Mr. Scott regarded them 
 not. We, therefore, cease to wonder, that Owen, 
 the brilliant Dr. Owen, the Georgium Sidus of 
 British Christians, is amongst the illustrious ignoti 
 in the Ashdod ruminations of the late Minister 
 of the Lock Chapel. We are ever prone to repu- 
 diate, what we cannot appreciate. 
 
 It were vain, indeed, to look over the copious 
 Memoirs, Correspondence, or Theological Creed 
 of Mr. S. for even the explicit avowal and demon- 
 stration of that first principle of the doctrine of 
 Christ, Justification, by the imputed righteous 
 obedience of Jesus, rendered efiicient in man*s 
 behalf, by the appropriating power of faith. This 
 vital doctrine, though mentioned by an Apostle 
 eleven times in one chapter, is, with the exception 
 of one slight generality, ever carefully parried, 
 that it stain not the pride of the Ashdod Idol, 
 " Practical Religion ;" whose hapless votaries 
 inevitably remain, through fear of death, all their 
 life-time subject to bondage.* 
 
 • The late Mr. Scott's state, I fear, did not quite equal that 
 of Grosseteste, Bishop of Lincoln, even in that aera of papal 
 darkness, XIII. Century :— It is thus described by the admirable 
 N 2 
 
196 AN EXPOSTULATION AGAINST 
 
 It being equally true in Theology, as in other 
 matters, that it can never rise above its own level ; 
 and the carnal Ashdod sort of thing, termed 
 " Practical Religion," being of the earth, earthy; 
 —professors of this stamp have no heart to exclaim, 
 
 " To Jesns the crown of my hope, my soul is in haste to be gone, 
 O bear me, ye Cherubims up, and waft me away to his throne." 
 
 We, therefore, find the late Mr. Scott, on 
 reverting to his illness in 180i, thus frankly ex- 
 plicit:—" T had very serious apprehensions of 
 
 Milner, "Grosseteste seems to have had no idea of the attainment, 
 of a state of solid peace and joy ; nor is it to be wondered at. 
 Like most of the very best divines, who wrote in those days, 
 he knew not the just nature of the Christian article of Justifica- 
 tion by Jesus Christ the Righteous ; and though he appears to 
 have trusted on Him, fur eternal salvation, and knew, too well, 
 his own deficiencies, to put any trust in himself; — yet he evidently 
 wanted the full assurance of understanding of the mystery of 
 Godliness, Col. ii. 2, and could not, with his inefficacious views, 
 Have access with confidence by the faith of Jesus. Eph. 
 iii. 12." 
 
 Grosseteste was, however, I would fain hope, blessed with 
 something better than " voluntary humility," and frequently 
 declared, that nothing gave him more pain, than to be styled a 
 person invested with authority, or endued with the lustre of 
 knowledge, (from being the greatest scholar of that age,) and 
 though Bishop of a larger Diocese, than Lincoln even now is, 
 he usually styled himself " Robert, by Divine permission, the 
 poor minister of the Church of Lincoln." — How lovely is humility 
 when genninej yet how hard to realize, if grace be not the agent. 
 
ASHDOD PHRASEOLOGY. 197 
 
 immediate death. — I had not any sensible comfort, 
 —yet I thought of dying without emotion. — I did 
 not feel much of what the Apostle mentions, of 
 desiring to be with Christ ; and was convinced, for 
 that very reason, that my Christianity* was of a 
 small growth, yet, I trusted it was genuine. 
 Scott's Life, pp. 355, 6. Thus are exposed to 
 our view, the fragments of that broken reed, 
 which bears the appellative of " Practical Reli- 
 gion ."f 
 
 The Holy Spirit, being the essential source of 
 joy and peace in the mind of a reconciled sinner, 
 — the Divine-sustaining and peace-speaking power 
 of Christianity is individually experienced, in 
 exact proportion to existing spirituality : — yet the 
 
 ♦ Mr. Scott, in this instance, and I had almost said, in this only 
 has burst asunder his Ashdod fetters, and for once, at least, 
 speaks as becometh the Gospel. 
 
 t I cannot too fervently enter my protest against the Satanic 
 suggestion, that, Ps. xxiii. 4, often fails of confirmation in the 
 dying experience of real Believers. And, that, in consequence 
 of such failures, we are to look to the previous consistent cha- 
 racter and " holy life," (alas ! what a reed for sinful man, whose 
 very thoughts, would, bath in law and equity, sink him into hell, any 
 half hour of the day,) of the departed, rather than to the last 
 few morbid scenes of expiring humanity. The design of all such 
 and similar paring down, is sufficiently intelligible ; though not 
 the less a libel on the Gospel of Christ, nor less directly opposed 
 to ail the records of martyrology. The eleventh of Hebrews 
 will ever remain impassive to such Aiiti-Christiau insinuation. 
 
198 AN EXPOSTULATION AGAINST 
 
 fidelity of Mr. Scott's biographers, has prompted 
 them, too frequently, to depict the state of Mr. S.'s 
 mind, long previous to his last illness, as being 
 gloomy in the extreme; and which, with little 
 intermission, accompanied the Kev. Gentleman 
 to the very brink of the Grave. We are, indeed, 
 expressly assured, by his Daughter, who attended 
 his dying-bed, *♦ That he walked in darkness" — 
 ** with distressing gloom" — ''with scarcely a gleam 
 of joy." That he declared — " If this be the way 
 to Heaven, what must the way to hell be ?" But 
 afterwards — " He trusted all would end well — but 
 it is a dreadful conflict — I hope — I fear — I tremble 
 — I pray." Subsequently, however, he declared — 
 " I have not that fear of death which I had ;" 
 though why or wherefore is not mentioned. Nor 
 have we any evidence that Mr. S. was ever so en- 
 tirely extricated from the miry clay of Ashdodism, 
 as to be enabled, by the appropriating power of 
 Faith, filially and cordially to exclaim, 
 
 " Jesus, thy blood and Righteousness, 
 My beauty are, my glorious dress ; 
 'Midst flaming worlds, in these arrayed, 
 With joy shall I lift up my head."* 
 
 • I am sorry to say, that the very questionable theology of Mr. 
 Scott has not been raised by a posthumous publication, termed 
 *' Letters and Papers," &c. Since who could imagine any one, 
 not wholly intent on making shipwreck of veracity, thus to write 
 
ASHDOD PHRASEOLOGY. 199 
 
 " Practical Religion," though words unknown in 
 the dispensation of Grace and Mercy, revealed to 
 sinful man, in Holy AVrit ; yet being the pure off- 
 spring of Ashdod, were words of dulcid note in the 
 ears of the late Vicar of Ashton •, and though 
 words of import, vague, and indefinite, we are not 
 specially informed, whether to apply them to the 
 diligent use of the Rosary, the Breviary, and the 
 Missal, or to reading Pagan Tragedies, with Mis- 
 sionary Students, as a preparative to their preach- 
 ing *' The Everlasting Gospel" to the Aborigines 
 of Africa, New Zealand, &c. (Scott's Life p. 381, 
 &c.) Thus, we find, *' Practical Religion" be- 
 traying that distrust of the power of the Divine 
 Word, at which Christianity would revolt. 
 And the Church Missionary Society, in the true 
 spirit of Ashdod— in all the aboundings of its 
 
 on " Christian Experience." — " Different classes of men (says 
 Mr. S.) naturally relate experiences of their own sort. There is 
 a sameness in the relations of Arminian Methodists, another in 
 Calvinistic Methodists. Huntingdon's disciples all experience 
 
 in the same manner ; so do Mr. 's people; and so do those of 
 
 the New England divines." p. 141. 
 
 Such verbosity savours — sadly savours of one, " who has 
 climbed up some other way." It is obviously the language of 
 Ashdod — it is not the language of Zion — it partakes not of the 
 bleetings of the fold of Christ; though, doubtless, very accept- 
 able to the throng of outward Court Worshippers, who 
 
 " Whate'er they learn, learn nothing as they ougiit." 
 
200 AN EXPOSTULATION AGAINST 
 
 worldly wisdom, sending forth *' Religious Traje- 
 dians'** to erect the Standard of the Cross in 
 Africa and the East ; though from such anomalies 
 arises the mortification of finding each successive 
 Annual Report, replete with anticipation bright 
 and fair : — with carnal and secular detail, and pain- 
 ful ekings out of a few promising cases ; rather 
 than with large clusters of the trophies of Divine 
 Grace ! 
 
 The true genius of Christianity has, in all ages, 
 prompted the sincere believer, cheerfully to sufier 
 the loss of all things, for the excellency of the 
 knowledge of Christ Jesus the Lord — knowing that 
 he has in heaven a better and an enduring sub- 
 stance. Is this the reigning principle of those 
 Ashdods, whose voices are exalted in behalf of 
 the sort of thing termed *'pratical religion?" Does 
 not daily observation convince us, that not a 
 
 * Although a successful translation of Grecian Trajedies has 
 recently been rewarded by a Mitre, in our venerable Establish- 
 ment ; yet, I had indulged the hope of the Church Missionary 
 Society being exempt from the influence of such profanation. 
 
 Our great Lexicographer, termed by some, our great Moralist, 
 was an ardent and consistent admirer of Papists, Pagans, and 
 Players. His attachment to the former, urged him to make a 
 pilgrimage to St. Paul's every Easter : — his esteem for the latter, 
 to deposit a Volume of Shakspeare on Garrick's coffin. Could 
 Dr. Johnson's par nobile /rater now be found, how inestimable his 
 services at Islington College ! 
 
ASHDOD PHRASEOLOGY. 201 
 
 few of our Rev. Practicals are slow of heart to 
 believe, that 
 
 ** Satan has grown wiser than of yore, 
 
 He tempts by making rich — not by making poor?" 
 
 Thus, we find, beneficial secularities, dispensa- 
 tions, and pluralities, are so entirely in amity with 
 the Ashdod theory of the *' Practicals," that they 
 cease not only to excite embarrassment, but are 
 even complaisantly displayed on the t'.tle-pages of 
 their literary offspring. But enough ! * 
 
 An extract from the Ashdod Life of Mr. Scott, 
 with parallel matter from some Christian scrap, 
 now becomes an appropriate exemplification of 
 
 • Scepticism derives much of its strength from the love of 
 money, evinced by Christian professors, both clerical and lay. 
 And though this imputation is, in every instance, parried with all 
 due solicitude, yet the truth thus simply resolves itself: — Do I be- 
 lieve in the immortality of my soul ? Do I believe my life to be 
 a vapour? Do I believe that I am a sinner? — That sin caused the 
 Second Person in the adorable Trinity, to take upon Him the 
 form of a servant — to obey the Divine Law, as my Surety, and to 
 die in bar of punitive judgment ? Do I, in fact, believe the Divine 
 Record, that everlasting misery, the most acute and intense, or 
 happiness ineffable, will ensue my speedy departure from this 
 transcient scene ? If so, why hug the world, and so ardently che- 
 rish the things of time and sense? Why pant after those very 
 things which our Lord and Master, though He might have com- 
 manded, at his pleasure, rejected, and contemned ? For, though 
 " Lord of all," He was born in a stable, expired on a cross, and, 
 whilst on earth, had not where to lav his head ! 
 
202 AN EXPOSTULATION AGAINST 
 
 Ashdod Phraseology. Mr. Scott, p. 439, thus an- 
 nounces the presumed reception of " The Truth," 
 by the late Mr. Henry Thornton — '' A Letter re- 
 ceived, confirmed the intimation which my Father 
 had previously received, that his ministry had been 
 blessed, as the means of first giving a decidedly 
 religious turn to Mr. Henry Thornton's mind." 
 Though, if such were all the blessing conferred, it 
 is easily estimated by the word TEKEL ! But I 
 would fain hope, the late Mr. Henry Thornton to 
 have been the recipient of regenerating Grace :* — 
 Nay more, that he was justified, adopted, and 
 sanctified here upon earth, and, subsequently, glo- 
 rified in Heaven ; though, if such important reali- 
 
 * Perhaps no part of Christian Theolojry has received a greater 
 diversity of explication and definition, than Conversion and Re- 
 generation : Yet the semi-Evangelism, so prevalent at the present 
 day, scarcely aspires beyond these variously defined incipients of 
 Christian vitality. For, however genuine, — still they are only in- 
 cipients ; though the presumed happy prelude to Justification — 
 Adoption — Sanctification — Glorification. 
 
 In the Christian Fabric — whenever the Building is fitly com- 
 pacted, we shall recognize Justification to be its main pillar : In 
 the developement of which, in the demonstration of the Spirit, 
 depends the real permanent success of all Gospel-preaching. And 
 to the eflftcacy of this mighty battering-ram, in the hands of 
 Luther, is unequivocally to be attributed those breaches in the 
 walls of Babylon, which rescued us from Papal bondage, and 
 secured to us every temporal and spiritual blessing we enjoy. 
 
 Justification is the pedestal of that holiness, without which* 
 none shall see the Lord. 
 
 1 
 
ASHDOD PHRASEOLOGY. 203 
 
 ties were intended to be conveyed by Mr. S., it is 
 lamentable, that facts so blessed, should have been 
 obscured and marred by Ashdod Phraseology. 
 
 As a happy contrast, I make the following ex- 
 tract from the Lincoln and Stamford Mercury, of 
 May, 14, 1824. " Died, at her Aunt's, at Seaton, 
 on Wednesday last, aged Fifteen Years, Harriet, 
 daughter of the Rev. James Stockdale, late Cu- 
 rate of Stoke Rochford, near Grantham. This 
 Young Lady was last year convinced of her un- 
 righteousness, by nature and by practice ; and re- 
 ceived Grace to rest by faith, upon the righteous- 
 ness and atonement of Jesus Christ, for complete 
 salvation. Through which faith (without any 
 works of her own, but by God's imputation) she 
 enjoyed sensibly in her conscience, (he pardon of 
 her sins and peace with God : — And, at length, 
 with a hope full of immortality, and without a 
 struggle, or a groan, or sigh, she gently fell asleep 
 in Jesus. — Reader, young or old, if you are saved, 
 it can only be in the same way/' 
 
 I feel the propriety of now adducing a few ex- 
 tracts from Milner's History of the Church of 
 Christ, in illustration of pure Christian parlance, 
 and, therefore in that precise ratio, directly op- 
 posed to Ashdod Phraseology. For, although the 
 estimable Milner, in the course of his valuable 
 labours, in tracing the footsteps of the real Church 
 
204 AN EXPOSTULATION AGAINST. 
 
 of Christ, has inadvertently, and frequently fallen 
 into the slough of Ashdod — yet the following 
 are amongst his happy exceptions from that pol- 
 lution. 
 
 " If," says Milner, " an infidel, or sceptic, can 
 produce any thing like this [alluding to the vast, 
 the vital, and transforming power of the Gospel in 
 the Roman Empire in the second Century] effected 
 by Mahometanisra, or by any other religion, he 
 may then compare, with some plausibility, these 
 Religions with Christianity." Vol. I. p. 141. 
 Should it, however, be averred, that Christianity 
 rather implies the Christian theory, than an indivi- 
 dual participation in its benefits, I further adduce 
 the language of Milner : — " Very many," he truly 
 observes, '* are Christians in name only, never 
 attending to the nature of the Gospel at all. Not 
 a few glory in sentiments subversive of its genius 
 and spirit. And there are still more, who go not 
 so far in opposition to godliness, yet by making 
 light of the whole work of Grace on the heart, 
 they are found, on strict examination, to be de- 
 cidedly void of true Christianity."* Vol. I. p 144. 
 
 * Milner's Review of the character of Origen, is also a fine 
 specimen of pure Christian expression. " In Origen's conver- 
 sion (says Milner) we see nothing remarkable. He received 
 Christianity in a way of education, rather than by the quick, 
 lively, and decisive operations of the Holy Spirit. It is not usual 
 
ASHDOD PHRASEOLOGY. 205 
 
 Milner again observes — " Undoubtedly, the best 
 state of Christianity, is that of a Saint, humbled 
 under a sense of sin all his days, yet rejoicing in 
 Christ Jesus, and bringing forth fruit with love 
 and patience." Vol. II. p. 258. " Veracity and 
 integrity," observes Milner, " do evidently appear 
 to have remarkably entered into the character of 
 Luther, as indeed these virtues are always to be 
 eminently found in those who have the most genuine 
 Experience of Christianity." Vol. IV. p. 326. 
 Milner again observes, " The reader will be now 
 enabled to form a judgment, both of the soundness 
 of Luther's Christianity, and of the earnestness 
 with which he taught his Doctrines." Vol. IV. 
 p. Q'22. 
 
 More were surely superfluous, though I venture 
 to supererogate a few words from the Epistles of 
 Ignatius, the splendid Martyr, and Bishop of An- 
 tioch, in the second Century, who observes — '* How 
 can we live without Him, whose disciples even 
 the prophets were. Let us not then be insensible 
 of His loving-kindness : — For if he measured to us 
 
 with God to make use of such persons for extraordinary ser- 
 vices, like those, for which Cyprian, in the prime of life, ap- 
 pears to have been selected from the world. Origen's views of 
 the peculiar truths of Christianity, were, to say no more, too 
 faint and general ; nor ever sufficiently distinguished from moral 
 and philosopliical Religion." Vol. I. p. 'i58. 
 
206 AN EXPOSTULATION AGAINST 
 
 what we have done, we should be ruined. There- 
 fore, being His disciples, let us learn to live ac- 
 cording to Christianity; he who follows any 
 other name than this, is not of God'' 
 
 Further to pursue the Ashdod words, *' Reli- 
 gion" and " Religious," were to re-slay the slain. 
 
 Amongst the various overflowings of that inhe- 
 rent self-righteous spirit in apostate man, which 
 engenders Ashdod Praseology, we may also pro- 
 minently recognize the expression of " Doing 
 something for God.*' — Oh ! if Elihu were to wit- 
 ness declamation so unhallowed, would he not 
 exclaim, "Look unto the heavens and see, and 
 behold the clouds which are higher than thou. If 
 thou sinnest, or thy transgressions be multiplied, 
 what doeth thou unto God ? If thou be righteous, 
 what givest thou unto him ? or what receiveth He 
 at thy hand V Job xxxv. 5 — 7. But the Ashdod 
 professor, so far from conceding to the theorem, 
 that " He that sinneth, wrongeth his own soul.*' 
 Prov. viii. 36. — Moral and spiritual allegiance, 
 and zeal for the diffusion of Divine Truth, become 
 almost an implied favour conferred upon Jehovah. 
 Nor is this confined to spiritual obedience, in its 
 active influence ; but extends, I fear, even to our 
 passively abstaining to provoke the anger of the 
 Almighty: Yet on this negative and positive posi- 
 tion, Jehovah pointedly demands, *' Do they pro- 
 
ASHDOD PHRASEOLOGY. 207 
 
 voke me to anger : do they not provoke themselves 
 to the confusion of their own faces?" Jer. vii. 19. 
 And Eliphaz, indignant at the folly and presump- 
 tion of animated clay, peremptorily enquires, 
 " Can a man be profitable unto God, as he that is 
 wise may be profitable unto himself?" Job xxii. 2. 
 David well knew the real state of the matter; 
 therefore, instead of falling into the Ashdod sin of 
 professing to " Do something for God," he, in the 
 true spirit of Christian renunciation, thus bows 
 himself before the Most High, '* Preserve me, O 
 God," says this brilliant and abased Psalmist, 
 " for in Thee do I put my trust. O my soul ; thou 
 hast said unto the Lord, thou art my Lord, my 
 goodness extendeth not to Thee."* 
 
 Of the same class of Ashdodisms, is that of re- 
 versing the whole order of human redemption, 
 by terming, Christianity " The cause of Christ." 
 Indisputably, it is a Truth, all glorious and conso- 
 litary, that Jehovah Jesus took our desperate 
 cause in hand, and continues, — most graciously 
 continues to be the Advocate and Intercessor of 
 His redeemed family. But if we attempt to reverse 
 this animating fact, by the self-righteous spirit and 
 
 • Or— "Not unto us, O Lord ; not unto us, but unto thy name 
 give we glory." — For saith the Lord, " I will not give my glory 
 to another." 
 
208 AN EXPOSTULATION AGAINST 
 
 speech of Ashdod, how hopeless our condition! 
 Yet do not our ears occasionally tingle at hear- 
 ing-, even experienced Ministers importuning their 
 hearers to " do something for the cause of Christ?'* 
 " Blessed is the people that know the joyful 
 sound, they shall walk, O Lord, in the light of thy 
 countenance. In Thy Name shall they rejoice all 
 the day : and in Thy Righteousness shall they 
 be exalted." Psalm Ixxxix. 15, 16. Those who 
 are thus blessed — who really rejoice in the Name 
 of Jesus, and are exalted in His Righteousness, 
 ought too well to " know the joyful sound" to give 
 any countenance to the discordant notes of Ash- 
 dod. Yet, alas ! unmindful of receiving all bles- 
 sings from Jehovah, and righteousness from the 
 God of our salvation. Psalm xxiv. 5, they are 
 tempted by Satan to bedeck themselves in the 
 ** Pious" array of a surreptitious plumage. It is, 
 thus, we hear of " Pious Persons" — " Truly Pious 
 Characters" — *' Persons of sterling Piety" — " Per- 
 sons of exalted Piety," &c. &c. 
 
 •' Mark what sumptuous Pharisees are here! 
 Meridian sun-beams tempt them to unfold 
 Their radiant plumage, azure, green and gold." 
 
 Such complaisant appellatives, being the pure 
 language of Ashdod, have proved so irresistibly 
 attractive to seven Popes, as to become their 
 
ASHDOD PHRASEOLOGY. 209 
 
 distinctive appellative : — the last Pope being, 
 - Pius VII.'' 
 
 The word '' Pious" is of redundant occurrence, 
 both in Pagan and Papal authors ; but cannot 
 be a component in the original Oracles of God — 
 such a word being, both in import and analogy, 
 directly opposed to the relative condition of sinful 
 and ever-sinning man, — and that Deity \vhich is 
 holy, just, and good. 
 
 So entirely remote, indeed, is the word "Pious," 
 from Christian identity, that the Roman Emperor, 
 Antonius Pius, was about the year of our Lord, 
 140, a most virulent persecutor of Christians, and 
 not improbably, surnamed *' Pius," from his very 
 zealous efforts to diffuse Paganism by exterminat- 
 ing Christianity ! 
 
 The word " Serious" is another scion of the 
 Ashdod stock, being certainly never intended to 
 denote the operations of Grace. How many, in- 
 deed, who though both serious and sad, are utter 
 strangers to the Grace of God. 
 
 Seriousness, as opposed to volatility, is good ; 
 but " joy and peace" are the Believer's high privi- 
 lege. Hence, the word " Serious," as well as that 
 of " Pious," does not occur in the extensive pages 
 of Holy Writ :— to depart from the pure diction of 
 which, is attended with a thousand dangers. 
 
 Fain would I here^ also, lend my puny aid in 
 O 
 
210 AN EXPOSTATION AGAINST 
 
 deprecating the Christian adoption of that lacquey 
 of Ashdod — that verriest drudge of Mammon, the 
 word " Respectable," which taints and carnalizes 
 the pure attributes of the Gospel, at its every col- 
 lision. When may we hope the Apostle Peters 
 injunction, to speak as the Oracles of God di- 
 rect us, shall receive the deference due to it? 
 , Previous to taking my leave of the Ashdod pro- 
 geny, a few concluding comments on the word 
 " Enthusiasm" may not be out of place. 
 
 The first effect of Adam's transgression, caused 
 him, through conscious guilt, to flee from the pre- 
 sence of his Maker. This slavish dread, and even 
 hatred of God, has ever since been inherent in the 
 human heart. When any are brought nigh by the 
 blood of Christ, Eph. ii. 13. " Enthusiasm" is 
 the presumed agent, in the estimation of those, 
 who are still in a state of alienation. 
 
 Hence, the words '* Enthusiast," and '' Enthu- 
 siasm," are ever flippant on the lips of the mere 
 soi-disant Christian, in every hue of carnal pro- 
 fession, from the Pagan undergraduate to the 
 " Practical" Vicar — who, alike, have been spared 
 the pangs of the new birth. 
 
 The words " Enthusiast" and " Enthusiasm" are 
 obviously of Satanic origin. For, although a Lao- 
 dicean spirit is expressly reproved in Scripture^ 
 not the shadow of vituperation is ever, either 
 
ASHDOD PHRASEOLOGY. 211 
 
 expressed or implied against " Enthusiasm." And 
 if one particle of the Love of Christ, in the heart, 
 does not involve the intended imputation, the 
 carnal mind has abated from its native enmity. 
 
 If the Epistles of the beloved Paul are not a 
 brilliant display of Christian Enthusiasm, they are 
 unworthy of their distinguished author, and of the 
 matchless subjects of which they treat. 
 
 Perhaps, in nothing, is the enmity of the carnal 
 mind more strikingly demonstrated, than in the 
 arbitrary use of the words " Enthusiast" and ** En- 
 thusiasm:" — When applied to Christianity, they 
 are intended to convey an intensity of reproach — 
 but in reference to all other subjects and objects— 
 the very perfection of praise. In illustration of 
 this, I make the two following extracts. Acer- 
 tain fashionable writer, in her " Tour through 
 Italy," observes — " Canova was then (1820) past 
 sixty ; but though his health was frail, his Enthu- 
 siasm was fresh, and his mind vigorous. He was 
 occupied on his Nymph, which he himself counts 
 a chef-d'oeuvre J' Thus, Enthusiasm, in forming a 
 *' graven image," is deemed by the world, to be 
 every thing that can be wished ; though any thing 
 like Enthusiasm towards Him, by whom we live 
 and move, and have our being, is deemed con- 
 temptible in the extreme, and derogatory from 
 the vigour of the human intellect ; yet, in image 
 
212 AN EXPOSTULATION AGAINST, &C. 
 
 making, it is the essential concomitant ! An extract 
 from one other writer may suffice. Lord Guilford, 
 as head of the Greek University, at Corfu, having 
 assumed the ancient garb of Socrates, having also 
 required the professors and young Sophs to adopt 
 the Grecian costume, this writer observes — *' If his 
 Lordship can, by imposing the ancient garb of 
 Greece, on the persons of his students, kindle a 
 real Enthusiasm in their souls, some good may be 
 effected.'* 
 
 Hence, it would seem, that '* Enthusiasm" is not 
 of necessity an evil : — Pagan Enthusiasm is ad- 
 mirable — *' it may," we are here told, " do good to 
 the soul." It is, therefore, only Christian Enthu- 
 siasm that is baneful : — or in other words, the En- 
 thusiasm might be forgiven, were it not for '* the 
 offence of the cross," that hateful concomitant of 
 the Gospel of Christ, which has ever been 
 
 " scandal in the Jew's esteem 
 
 And folly to the Greek." 
 
THOUGHTS 
 
 frnpropridp of tfit iWintistfrs o( &t)ust, 
 
 OR, 
 
 PRIVATE BELIEVERS— AS SUCH— 
 HABITING THEMSELVES IN BLACK APPAREL. 
 
 The Divine Oracles, it must be conceded, are 
 a rule of life in all things. This principle is so ob- 
 vious, that it would at once be recognized, even 
 by the Mussulman, or Hindoo; who, on being 
 present at our Christian Assemblies, would take it 
 for granted, that though our Shasters required nei- 
 ther the Crescent or the Turban, they imperatively 
 demanded the Minister, nay almost every Believer, 
 to be clothed in black. Great, therefore, would 
 be the surprise, in learning, that, though The Word 
 of Life contains many intimations in reference to 
 dress, the assumption of black apparel is neither 
 expressly enjoined or indirectly implied. But, on 
 the contrary, to clothe in black, is the emblem of 
 
214 THOUGHTS ON 
 
 the Divine displeasure : — " For thus hath the Lord 
 said, the whole land shall be desolate, yet will I 
 not make a full end ; for this shall the earth mourn, 
 and the heavens above be black :* — A colour so 
 well known by the inspired writer of the Canticles, 
 to be the emblem of spiritual non-attraction, that 
 in personifying the Church of Christ, be thus de- 
 scribes its then low state and deformity — " Look 
 not on me, because i am black,'* says the 
 Church Cant. i. 5. — alludin,^ to the vestments of 
 the Priests of Baal, who had the name of Chema- 
 rims, Zep. i. 4, from their being clothed in black 
 garments; and, therefore, termed by Anthony 
 Purver, in his literal translation of the Bible, 
 " Black Ones," a term, which the profane avarice 
 of parents, in educating their children for the 
 sacred functions of the pastoral office, without any 
 regard to their Christian identity, is, alas, even at 
 this time, rendered too obviously, and too exten- 
 sively applicable to those, who 
 
 " Are well prepared, by ignorance and sloth, 
 
 By infidelity and love of world, 
 
 To make God's work a sinecure ; a slave 
 
 To their own pleasures and their patron's pride ! 
 
 From such Apostles, O ye mitred heads 
 
 Preserve 4he Church ! and lay not careless hands 
 
 On sculls that cannot teach and will not learn.'^ 
 
 * Jer. iv. 27, 28- 
 
CHRISTIAN COSTUME. 215 
 
 For these Reverend Gents to array themselves 
 in sables, is unquestionably an act of candour, 
 and precisely as it ought to be : — But for the Re- 
 deemed amongst men, who shall hereafter come to 
 Zion, with songs and everlasting joy upon their 
 heads — who shall '^ be clothed in white garments." 
 For these, the children of light, to assume the Li- 
 very of the Prince of Darkness: — to whom is 
 reserved the blackness of darkness for ever, 
 Jude xiii. — is surely an incongruity the most in- 
 congruous !* 
 
 " Why should the children of a King 
 Go MOURNING all their days?" 
 
 Such an act being alone appropriate to the 
 Papist — The Necromancer — The Socinian— The 
 carnal Churchman — and to those who are the ob- 
 jects of a specific " woe !'* 
 
 Black is distinctively the emblem of punitive 
 
 • St. Pierre, in his "Studies of Nature," has endeavoured, 
 though I think quite unsuccessfully, to demonstrate a law of con- 
 trarieties, in natural appearances ; which he has variously exem- 
 plified. 
 
 Had St. Pierre been as familiar with the Kingdom of Grace as 
 that of nature, he could not but have recognized a fact so striking, 
 as that of the redeemed amongst men assuming a dingy aspect, in 
 token of their having been " brought out of darkness into mar- 
 vellous light." — Of their selecting a lurid exterior, as the outward 
 and visible sign of a lucid interior. 
 
216 THOUGHTS, &C. 
 
 justice,*— not only in its legal Ministers— but also 
 in the culprit. Hence, black apparel is deemed, 
 not only the requisite attire of the J udicial Bench, 
 &c. but scarcely less essential to a decorous cri- 
 minal exit: — But whence the analogy between a 
 debtor to human laws, and a partaker of Grace ! — 
 an heir of Glory ? 
 
 * Though Death is the gate of Life to the Believer, yet being, 
 when abstractedly considered, the judicial consequence of trans- 
 gression — it is, perhaps, in this sense, and in this only — a fit occa- 
 sion for the imposition of sables. Their general adoption is 
 merely an act of carnal conformity to the world, devested of all 
 theological reference. 
 
 As individual Christianity can arrive at consummation only 
 through the medium of corporeal dissolution, to mourn for the 
 departed Christian, is that act of unbelief, which lays the axe 
 at the root of the Christian theory. Of this Paul was him- 
 self so well aware, that in writing to the Thessalonians, he 
 expressly tells them, " I would not have you to be ignorant, 
 brethren, concerning them that are asleep, that ye sorrow not, 
 even as others, which have no hope. For if we believe that Jesus 
 died and rose again, even so them also which sleep in Jesus, will 
 God bring with him." 
 
 THE END. 
 
 PRINTED BY TV. SMITH, KING STREET, LONG ACRE. 
 
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