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that to us which food is to the hungry, and drink to the thirsty, we are dead while we live. It is on this ground that error concerning the person and work of Christ is of such importance as frequently to become death to the party. We may err on other subjects and survive, though it be in a maimed state; but to err in this is to contract a disease in the vitals, the ordinary effect of which is death. When Peter confessed him to be the Son of the living God, Jesus answered, Upon this rock will I build my church and the gates of hell shall not prevail against it. Upon this principle, as a foundation, Christianity rests; and it is remarkable, that, to this day, deviation concerning the person and work of Christ is followed by a derilection of almost every other evangelical doctrine, and of the spirit of Christianity. How should it be otherwise? If the foundation be removed, the building must fall.

*

What is it that is denominated the great mistery of godliness? Is it not that God was manifest in the flesh, justified in the Spirit, seen of angels, preached unto the Gentiles, believed on in the world, received up into glory? It is this that the apostle John introduces at the beginning of his gospel, under the name of the Word: The Word was with God, and was God; by whom all things were made, It is this upon and who was made flesh, and dwelt among us.' which he dwells in the introduction of his first Epistle: That which was from the beginning, which we have heard, which we have seen with our eyes, which we have looked upon, and our hands have handled of the word of life; (for the life was manifested, and we have seen it, and bear witness, and show unto you that eternal life, which was with the Father, and was manifested unto us;) that which we have seen and heard declare we unto you, have fellowship with us; and truly our fellowship is with the Father, and with his Son Jesus Christ. Christ is here described, 1. As to what he was in his pre-incarnate state; namely, as that which was from the beginning, the word of life, and that eternal life which was with the Father. 2. As to what be became by his incarna

that

also ye

may

*Whether we read God, or the Son of God, or the Lord, or the Word, the idea is the same. There is no meaning in saying of any one who was not God, that he was manifest in the flesh, or that he was made flesh, &c.

:

tion he was so manifested that his disciples could see him, and look on him, and handle him; and thus be qualified to bear witness of him, and to show unto others that eternal life that was with the Father. 3. As having opened a way in which those who believed in him were admitted to fellowship with God, and with him, and were commissioned to invite others to partake with them. I have long considered this passage as a decisive proof of the divinity of Christ, and as a summary of the gospel.

I am

Affectionately Yours

A. F.

LETTER IV.

ON THE BEING OF GOD.

My dear Brother,

HAVING, in the foregoing letters, endeavoured to show the importance of system, and of that system being the true one, and proposed the plan of what I may communicate, I shall now proceed to execute it as well as I am able. In the last letter it was stated concerning the doctrine of the cross, that every thing pertaining to Christianity was presupposed by it, included in it, or rose out of it. This threefold distribution will form the three parts into which what I write will be divided. Under the first; namely, principles presupposed by the doctrine of the cross, I begin with the being of God, to which fundamental principle this letter will be devoted. God is the first cause and last end of all things. Of him, and through him, and to him are all things; to him be glory for ever, Amen! To undertake to prove his existence seems to be almost as unnecessary as to go about to prove our own. The scriptures, at their outset, take it for granted; and he that calls it in question is not so much to be reasoned with as to be reproved. His error belongs to the heart, rather than to the understanding. His doubts are either affected, or arise from a wish to free himself from the idea of accountableness. The things that are seen in the visible creation contain so clear a manifestation of the things that are not seen, even of his eternal power and Godhead, as to leave Atheists and idolaters without excuse. Rom. i. 20.

All reasoning must proceed upon some acknowledged principles; and what can deserve to be so considered more than our own existence, and that of the great First Cause? There are truths

among men which it is indecorous to attempt to prove. To discuss the question, whether a parent ought to be acknowledged and obeyed by his children, whatever proof might be alleged for it, would tend to agitate a subject which ought to be at rest. I question whether argumentation in favour of the existence of God has not made more sceptics than believers. An Orissa pundit, not being able to see God, required of a missionary a proof of his existence. He was asked, in answer, whether he could see his own soul; and, whether he had any doubts of his possessing one. "Certainly not," said the pundit. "Such," said the missionary, "is the living God: he is invisible to us, but he is every where present."

In the early ages of the world there appears to have been a much stronger persuasion of divine interposition in human affairs, than generally prevails in our times. Even heathens, whose gods were vanity, put their trust in them. In all their wars they not only took counsel with their wise men, but consulted their oracles. Rollin, from Xenophon, holds it up as one of the great virtues of Cyrus that he respected the gods. "In the sight of all his army,' says he, "he makes mention of the gods, offers sacrifices and libations to them, addresses himself to them by prayer and invocation, and implores their succour and protection. What a shame, then, and a reproach, would it be to a Christian officer or general, if, on a day of battle, he should blush to appear as religious and devout as a pagan prince; and if the Lord of hosts and God of armies, whom he acknowledges as such, should make a less impression on his mind, than a respect for the false deities of paganism did upon the mind of Cyrus." Yet this is the fact. Now and then, on an occasion of great success, God is acknowledged; but in general, he is disregarded. How is this to be accounted for? Cyrus' gods were according to his mind; but with the true God, the dispositions of the greater part of mankind are at perfect variReal Christians still acknowledge him in all their ways, and he directs their paths; but merely nominal Christians, having a God who is not according to their minds, think but little of him, feel ashamed to own him, and thus sink into practical Atheism. To know that there is a God is necessary, indeed, to true religion;

ance.