Sir, we have no reason to wonder that religion is so little set by, while it is held up in such a character. Let it put on the mild form of the meek and humble Jesus, let it appear in the mercy of him who said "the son of man came not to destroy men's lives but to save them," let it be represented by its own similitude, by pouring oil and wine into the wounds of an enemy, let it be heard when it declares in apostolic language, God "will have all men to be saved, and to come unto the knowledge of the truth," let its language be strictly regarded when it informs us that charity is greater than faith or hope, then it will be pure and undefiled before God and the Father; it will engage the best affections of the human heart, and call to its devotion all the energies of man. Who can count the damages which have been occasioned by the preposterous error of setting up _faith_ as a criterion of _charity_? Creed makers and creed defenders surely must have been averse to St. Paul's sentiment concerning the superiority of charity over faith; for they have sat charity at defiance with undefined items in their creeds, which were acknowledged mysterious in their own minds, and evidently repugnant to reason in the judgment of those who were proscribed as heretics by their authority. Relative to my quotations from the epistle of Barnabas and others, your argument, as far as it is intended to lessen our belief in the genuineness of these epistles, has no direct bearing on the argument which I endeavoured to support by them; for it makes no difference _who wrote_ those epistles, it is their containing quotations from the New Testament which gives them the consequence for which they were quoted. In reply to what you say respecting Clement's not quoting Mat. v. 7, xviii. 6. as the writing of St Matthew, but as the words of "our Lord," I here set down Paley's answer.