ervum et libertatem,--amissam, ideoque optatam'.

Ib. p. 52.

It was reserved for these days of 'new discovery' to announce to
mankind that, unless they are sinners, they are excluded from the
promised blessings of the Gospel.

Merely read 'that unless they are sick they are precluded from the
offered remedies of the Gospel;' and is not this the dictate of common
sense, as well as of Methodism? But does not Methodism cry aloud that
all men are sick--sick to the very heart? 'If we say we are without sin,
we deceive ourselves, and the truth is not in us'. This shallow-pated
Barrister makes me downright piggish, and without the stratagem of that
famed philosopher in pig-nature almost drives me into the Charon's hoy
of Methodism by his rude and stupid tail-hauling me back from it.

Ib. p. 53.

I can assure these gentlemen that I regard with a reverence as pure
and awful as can enter into the human mind, that blood which was shed
upon the Cross.

That is, in the Barrister's creed, that mysterious flint, which with the
subordinate aids of mutton, barley, salt, turnips, and potherbs, makes
most wonderful fine flint broth. Suppose Christ had never shed his
blood, yet if he had worked his miracles, raised Lazarus, and taught the
same doctrines, would not the result have been the same?--Or if Christ
had never appeared on earth, yet did not Daniel work miracles as
stupendous, which surely must give all the authority to his doctrines
that miracles can give? And did he not announce by the Holy Spirit the
resurrection to judgment, of glory or of punishment?

Ib. p. 54.

Let them not attempt to escape it by quoting a few disconnected
phrases in the Epistles, but let them adhere solely and steadfastly to
that Gospel of which they affect to be the exclusive preachers.

And whence has the Barrister learnt that the Epistles are not equally
binding on Christians as the four Gospels? Surely, of St. Paul's at
least, the authenticity is incomparably clearer than that of the first
three Gospels; and if he give up, as doubtless he does, the plenary
inspiration of the Gospels, the personal authority of the writers of all
the Epistles is greater than two at least of the four Evangelists.
Secondly, the Gospel of John and all the Epistles were purposely written
to teach the Christian Faith; whereas the first three Gospels are as
evidently intended only as 'memorabilia' of the history of the Christian
Revelation, a