in the discovery." "Yes, says Fellowes:... '_I have escaped from the
bondage of the letter and have been introduced into the liberty of the
Spirit.... The letter killeth, but the spirit giveth life. The fruit
of the Spirit is joy, peace, not_--'" "Upon my word (said Harrington,
laughing), I shall presently begin to fancy that Douce Davie Deans has
turned infidel."

I have quoted enough to show the nature of my complaints. I charge the
satirist with profanity, for ridiculing sentiments which _he himself_
avows to be holy, ridiculing them for no other reason but that with
_me also_ they are holy and revered. He justifies himself in p. 5
of his "Defence," as above, by denying my facts. He afterwards, in
Section XII. p. 147, admits and defends them; to which I shall return.

I beg my reader to observe how cleverly Mr. Rogers slanders me in the
quotation already made, from p. 5, by insinuating, first, that it is
my doctrine, "that man is _most likely_ born for _a dog's life_,
and there an end;" next, that I have taken under my patronage the
propositions, that "the miracles of Christ might be real, because
Christ was a _clairvoyant_ and mesmerist, and that God is not a Person
but a Personality." I cannot but be reminded of what the "Prospective"
reviewer says of Zeuxis and the grapes, when I observe the delicate
skill of touch by which the critic puts on just enough colour to
affect the reader's mind, but not so much as to draw him to closer
examination. I am at a loss to believe that he supposes me to think
that a theory of mesmeric wonders (as the complement of an atheistic
creed?) is "a question pertaining to God," or that my rebuke bore the
slightest reference to such a matter. As to Person and Personality, it
is a subtle distinction which I have often met from Trinitarians; who,
when they are pressed with the argument that three divine Persons
are nothing but three Gods, reply that Person is not the correct
translation of the mystical _Hypostasis_ of the Greeks, and
Personality is perhaps a truer rendering. If I were to answer with
the jocosity in which my critic indulges, I certainly doubt whether
he would justify me. So too, when a Pantheist objects (erringly, as
I hold) that a Person is necessarily something finite, so that God
cannot be a Person; if, against this, a Theist contend that God is
at once a Person and a Principle, and invent a use of the word
Personality to overlap both ideas; we may reject his nomenclat