After a disquisition, chiefly relative to the history of Christianity, Dr Kennedy observed, “We must, on all occasions, but more particularly in fair and logical discussions with sceptics, or Deists, make a distinction between Christianity, as it is found in the Scriptures, and the errors, abuses, and imperfections of Christians themselves.”  To this his Lordship remarked, that he always had taken care to make that distinction, as he knew enough of Christianity to feel that it was both necessary and just.  The doctor remarked that the contrary was almost universally the case with those who doubted or denied the truth of Christianity, and proceeded to illustrate the statement.  He then read a summary of the fundamental doctrines of Christianity; but he had not proceeded far, when he observed signs of impatience in Lord Byron, who inquired if these sentiments accorded with the doctor’s? and being answered they did, and with those of all sound Christians, except in one or two minor things, his Lordship rejoined, that he did not wish to hear the opinions of others, whose writings he could read at any time, but only his own.  The doctor then read on till coming to the expression “grace of God.”  His Lordship inquired, “What do you mean by grace?” “The primary and fundamental meaning of the word,” replied the doctor, somewhat surprised at his ignorance (I quote his own language), “is favour; though it varies according to the context to express that disposition of God which leads Him to grant a favour, the action of doing so, or the favour itself, or its effects on those who receive it.”  The arrogance of the use of the term ignorance here, requires no animadversion; but to suppose the greatest master, then in existence, of the English language, not acquainted with the meaning of the word, when he asked to be informed of the meaning attached to it by the individual making use of it, gives us some insight into the true character of the teacher.  The doctor closed the book, as he perceived that Lord Byron, as he says, had no distinct conception of many of the words used; and his Lordship subjoined, “What we want is, to be convinced that the Bible is true; because if we can believe that, it will follow as a matter of course, that we must believe all the doctrines it contains.”

The reply to this was to the effect, that the observation was partly just; but though the strongest evidence were produced of the Scriptures being the revealed will of God, they (his Lordship and others present) would still remain unbelievers, unless they knew and comprehended the doctrines contained in the Scriptures.  This was not conclusive, and Lord Byron replied, that they wished him to prove that the Scriptures were the Word of God, which the doctor, with more than apostolic simplicity, said that such was his object, but he should like to know what they deemed the clearest course to follow with that object in view.  After some farther conversation—­“No other plan was proposed by them,” says the doctor; and he adds, “they had violated their engagement to hear me for twelve hours, for which I had stipulated.”  This may, perhaps, satisfy the reader as to the quality of the doctor’s understanding; but as the subject, in its bearing, touches Lord Byron’s character, I shall proceed a little farther into the marrow of the matter.