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    tion in their manner of living , and in this way to seek relief from the increasing expense of the times in which we live , rather than by engaging in more extensive , and often hazardous schemes in trade , " must , I think , be esteemed judicious and appropriate counsel . Indeed ^ the general tenor of . the moral advice it contains , has been highly and deservedly commended

    in several of the public prints , and will , I hope , by their means , have a salutary influence on the conduct of many who arenotmembfers of this respectable Society .

    I cannot , however , bestow equal praise on such parts of this Epistle as are more properly theological , and especially on the manner in which it quotes passages of scripture , or makes use of its

    peculiar phraseology . To pass over the inapplicable quotations from Isaiah in the first paragraph , and the highly figurative , but no less flattering compliment to their

    preachers , as if their ministry was super-eminently a source of light to their hearers , I would first notice an improper application of a scriptural phrase , and then make a few remarks on the abuse to

    which such a practice is liable . u The more we can abide under a sense of our own wants , the readier and the more earnestl y / ' says this Epistle , 6 t > shall we apply for help to him upon whom help , is laid . 79 That is , the more sensible

    we are that we need assistance , the more shall we be disposed to apply for help , not to the original fountain of all power , tlie giver of " every good and every perfect gift .

    the Father of lights , with whom is no variableness , neither shadow ° f turning ** ^ James i . 17 , but to one * , as the very words import , who him self received kelp from another $

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    upon whom help was laid or conferred , as the context evidently shews . The phrase is used in the 85 th psalm , and I believe no where else in the Old or New Testament . Ci ( the Holy One of Israel ) have laid help upon one that is mighty , I have exalted one chosen out of the people . I have found David my servant ; with my holy oil have I anointed him . With whom my hand shall be established , mine arm also shall strengthen him . ' vs .

    19 , 20 , 2 . 1 . The writers of this Epistle cannot , I should think , have intended to inculcate the propriety of addressing our supplications to such a character as the above text

    describes , under any of the trials to which we may be exposed in this preparatory state * But a secondary or mystical sense of many texts of scripture having been often contended for , I would endeavour to shew that no such construction

    of the text , can , in this instance , be successfully pleaded , whether it may or not in any other ; for it adds , vs . \ 25 , 26 , I will set his hand also in the sea , Kind his

    right hand in the rivers . He shall cry unto me , Thou art my Tathery rny God ^ and the rock of My salvation ? ' Hence it appears , whatever secondary or prophetical construction the text may be thought to admit , that the person upon whom it says help was laid , acknowledged the Holy One of Israel to be his Father , his Gody and the rock of his salvation * and therefore cannot surely be justly considered as being himself the proper object , to whom Christians , the professed disciples of Jesus , should offer up their supplications . After censuring in very suitable

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    Remarks on the Qualcerf Yearly Epistle . 4 pl

• Citation
  • Monthly Repository (1806-1838) and Unitarian Chronicle (1832-1833), Oct. 2, 1810, page 491, in the Nineteenth-Century Serials Edition (2008; 2018) ncse-os.kdl.kcl.ac.uk/periodicals/mruc/issues/vm2-ncseproduct2409/page/19/