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    I ^ can tidt * ee , Sir * dttt tbteeenl ^ htv egttei olgteetioas are ^ w > foroidabie as tb ^ ftfl dither for bo ^ CMMi or canoessi ( Hi , aMowing tkat either twoa&L be consistent vrith Christian principle , or

    would aastver the end If it were . But the experiment of concession has in fact been tried , and has totally failed : the compromise has been proposed * and lias been met with scorn . Of a

    believer who disclaimed some three at the gospels , Oobbett ^ wsked , how many weeks would f > ass before he igave up the remaining one ? Thus it is ^ -df we give « p three gospete > they wffl demand the fomth ; If we allow them the

    epistles , they will claim the Acts . Demo umn * r 9 demo eti&m unum . That the writer ' s enlightened theist * ' wishes for light , " is only another *> f thai ; congeries df gratuitous ^ assumptions which

    he has heaped together as first propositk > ns . TiU he can prove Ms point , that this enlightened unbelief arises from no rational view of Christianity or bio pure and native form of gospel

    truth having been presented to the acceptance < k thfc Deist , I sliail persist in lite Gjpmion , that Dr . Priestley ' s Series of tetters to a Philosophical Unbeliever , was calculated to satisfy

    any persoiv capabie of being satisfied by reasonable proof * " Iff they believe not Moses and the prophets , neither w&tild they believe though one rose from the dead . ' * CEPHAS .

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    £ ^ r is the re&d case ,, the only reaitt of snch speculations ^ inu&t be to destroy taitirely the authinity of ire ^ ekitscm ^ 'aaEid ksa ^ e us destitute m its ligfet and comfort in a Bea of doubts without bottom or shore , iet us jconsideF tte m £ toet well before we suffiar ail * he fouiida

    tioxkB of our faith to be thufc raider mined . The writer of this ptaper , indeed ^ professes to be a Christian , cayj be appeals zealous for Christianity , and desirous to convert Unbelievers

    But n * eanwMle he is labouring to discredit tiie only historical monuments by whicdi the trath of Christianity is attested , and in so doing is fighting cm the favo « rite ground of the Infidels , and among the foremost of their Tasks . For who and what is a Christian , if &et he who believes and receives the

    religion of Christ as taught in the New Testament ? As to the mail that rejects the authority-of this standard , who can say what he is ? Can he pretpnd to know the doctrines . which Jesus

    taught , or to believe in the axuracles by which his mission was attested * if he denies the authenticity and ereefcbitity of the only nairatives Iby wfeich we can have any knowledge or ^ vidence of either ? Such Christianity ? as this will , as it appears to me > neither benefit the possessor nor convert ithe unbeliever . To be convinced of this , we Jiiust

    observe , that the reform of Christianity which your correspondent propose ^ does not consist in brmging back religious faith and practice to the standard of the Scriptures , that ^ ood work in which a true and enli g htened rChrietian is always Iread j cordially to ^ oitt «; , no , ibut in refonmn ^ ihe Scripture itsetf , according to the standard of our own judgipent v of what it ought to be ** If

    any story recorded in the Gospels should appear < t «> < iib a little ttiiunge , we are at oace to ewpunge it as a fable . It is not by ike lavtfful . processes of criticisaii , as applied ^ to other ^ twacient writings , to coSdeavourto remove corruptions and TOe ^ ore the sacred text to dtes genuine statei ; Tit is , Aot > to < make allowance for the occasiofial dBaccura

    cie » and nam ^ tatementB whioli are found in . all hiMoriqal worhs : it is not to allow the faliibility . »^ # > the ifcac ^ ed writers on mmor iplaintsi not iovqli&ig the grand ¦ principles j of thewue % imi tftmy vvere icomimisHioteed to ^ tfjlph :: ^ for >^ s » y ^; i < yoiir . c ^ resfTOUdwit , . *• .. . . , yy . vlov

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    714 ^ M ^^« w ^^^ i » i fiS ^ tm a ^ idm ^

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    Si ' r , Torquay . JtEADwith painM feelingsln your X Numbers for August and September , tPP- ^ B—4 52 tod 525—530 , ] a paper entitled , An JitVenrpt to distinguish between Genuine and Spurious VfiffoiMtiitti ; attd t am des&ous of % > mg tayTe ^ bfe ^ nddaV ^ nr to deter WV' £ ell < iw-chrfetiKnj 3 fr 6 m entertaining iW f ^ -tymt fc r ^ dtonitnds . In-^ ged ; cotiSd It ttafcfc got 3 i | its pt ^ ten-^ tdii ^ iknd eriatile- t& to dl ^ Wtiish

    with satisfaction what is genuine fVbm what is corrupt in the records of our holy religion , it would deserve our most serams ^ rtteirtion ; l > ut if , m * I

    meatte and way » which ^ tfliey couldsdevlee ; ' * \ mtel by ^ e racit ^ y ^/ hiFe ^ bv inqui-^ iffenp ^ i * ni ^^ h ^^ n ^ — ' Hitmen Hist . ^ Ewgtendj W 26 ^ y- ^ i' * . -. i - 'JL A .- ., i ^

• Citation
  • Monthly Repository (1806-1838) and Unitarian Chronicle (1832-1833), Dec. 2, 1820, page 714, in the Nineteenth-Century Serials Edition (2008; 2018) ncse.ac.uk/periodicals/mruc/issues/vm2-ncseproduct2495/page/26/