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advantage which his position may seem to give him, by the manner in which he has closed our correspon

dence.

But the general question of "historical evidence" possesses an interest, I hope, with your readers which will induce them to listen to the following remarks :

I presume that Mr Taylor would have found himself constrained to answer my first question in the affirmative, viz. that the passage quoted from Tacitus was genuine, and a good authority so far as it went. I will fortify the grounds of this presumption, by quoting the remarks of an acute and learned writer to the pointof one who will not be suspected of any undue partiality for miracles-Gibbon, the historian. He says,

"The most sceptical criticism is obliged to respect the truth of this extraordinary fact (narrated by Tacitus), the integrity of the passage quoted from him. The fact is confirmed by the diligent and accurate Suetonius, who mentions the punishment which Nero inflicted on the Christians, a sect of men who had embraced a new and criminal superstition. The integrity of the passage may be proved by the consent of the most ancient manuscripts; by the inimitable character of the style of Tacitus; by his reputation, which guarded his text from the interpolation of pious frauds; and by the purport of his narration," &c.

It must require something more positive than a mere general scepticism about the value of historical testimony, to overturn our confidence in this and similar instances of special evidence. It was for this cause that I wished a special statement of any objection which could be urged against the testimonies that I might quote. I began with Tacitus, and would have followed it up by the correspondence between Pliny and the Emperor Trajan, which is equally respectable with the testimony of Tacitus. These were both heathen authors. After them, I would have adduced one or two Christian authors, who were perfectly competent witnesses to matters of fact, although it were admitted that, in matters of theory, their opinions might be somewhat quaint, and their disposition credulous, so that modern

Christians would not be bound to them indiscriminately. I hold that a sufficiently credible evidence for the genuineness and integrity of our Gospel histories may be made out from three or four of the earliest writers, including Tacitus and Pliny, without wading through the mass of ecclesiastical writers of the early centuries—an investigation which would be as inconvenient to me as it would be to Mr Taylor. The argument, in this way, could be comprised within limits suitable to us, and which it might not be inconvenient for you to admit into the pages of your magazine.

The result, I trust, would prove to the candid inquirer, that the historical evidence was sufficiently respectable in its kind and place. But we have no idea of resting the evidence of Christianity solely on this historical foundation, detached from the evidence of its internal excellence, and of prophecy accompanying it. We are entitled to take all these cumulatively in our conclusions, while we examine their merits separately.

Now, what is the amount of evidence from Tacitus and Pliny? It is this; I. That Christianity made its first appearance in the reign of Tiberius Cæsar, and took its name from Christus, a Jew, who suffered death at Jerusalem, under Pontius Pilate, about the 33d year of our era; but who, it was alleged by his disciples, had been raised again from the dead, and taken up to heaven.

II. The disciples of Christianity were persecuted for refusing to worship the gods of the heathen. Other crimes were vaguely ascribed to them; but upon regular investigation before the Roman magistrates, nothing could be proven against them. Yet, so anxious were the magistrates to stifle the testimony of the Christians against the reigning idolatry and superstitions of the age, that they coaxed, as well as threatened the accused, if by any means they could be induced to yield the most trifling compliance with the idolatrous and superstitious customs of the heathen; but all in vain: so that the magistrates were puzzled what to make of the Christians, further than this, that they appeared an obstinate sect who deserved punishment, in their opinion,

for refusing to comply with the religious rites of the rest of mankind. And as these rites were interwoven with a great many of the civil and social institutions of the Romans, there never was wanting pretences for accusing the Christians, when their heathen neighbours took it into their heads to do so.

III. Notwithstanding these persecutions, the Christians increased so rapidly and extensively in the empire, by the latter part of the first century, as to give occasion for the complaint that the temples and altars of the polytheists were in a great degree abandoned (Pliny). This view of the condition of Christianity, which can be made out by the unimpeachable testimony of the heathen historians, is confirmed and illustrated by the testimony of the contemporary Christian historians, who, in addition to these external facts, give us, as we might expect, farther particulars of the internal condition and history of the church. In particular, we learn from these authors (Justin, &c.) that the Christians had certain books which contained a history of the origin and doctrine of their religion, which books (the Gospels) these writers were in the habit of quoting copiously, in the very words which we now find in the Gospels we possess. These books are quoted, not as recent publications, but as having been in their possession, and forming their guides from the beginning at least, from a period so near the beginning, that there must have been living witnesses at the time, who could vouch for the correctness of the history, or disprove it, if erroneous.

Thus, there is a clear, and not a long nor circuitous, chain of connexion between the origin of Christianity and the accounts of it which we possess.

I would have concluded, that we possess the original accounts of Christianity in their genuineness and integrity.

Mr Taylor has assigned his reasons for declining this discussion. I have explained on what plan I would have done it. That part of the matter is before your readers, and they will form their own judgment, without any thing more urged by me. But if you find

room for this in your ensuing number, and if I am not worse in health, I should like to send you the entire letters between Pliny and Trajan, with some extracts from the Apology of Justin Martyr, and afterwards to sketch out the argument which may be founded on their evidence, without entering deeper into historical disquisitions. There are some grounds for the complaint that the historical evidence of Christianity is frequently presented in such a voluminous, complicated, and, we may add, sometimes questionable form, that common people cannot judge of it. If I could do any thing to simplify and illustrate the subject, that is my aim. WILLIAM Burns.

SALTCOATS, Nov. 11. 1844.

REVIEW.

The Works of William E. Channing, D. D. Vol. VI. Glasgow; James Hedderwick & Son. Edinburgh; Oliver & Boyd. London; Simpkin, Marshall, & Co. Pp. 453.

THIS Volume completes the perfect and beautiful edition of Dr Channing's works, begun with the concurrence, and approbation, and revision of their author. Neither its projector nor author lived to witness the fulfilment of the plan of publication. In looking at this volume, we are forcibly reminded that in the midst of life we are in death. It presents a fitting and honourable memorial of the character and distinctive memories of the departed.

The volume contains Emancipation; Discourse on the Life and Character of the Rev. Joseph Tuckerman, D. D.; The Present Age; The Duty of the Free States, parts I. and II.; Address on the Emancipation of the Slaves in the West India Islands; and the Church; with Introductory Remarks, written by Dr Channing for the Boston edition of his works in April 1841. These " Introductory Remarks" appear for the first time in this country, and contain much valuable matter. The volume possesses characteristic interest and excellence. We should have preferred placing the Lennox address at its close rather

than in the place it occupies, as the latest known production of its author; but this is of comparatively slight consequence.

We congratulate our friends on the completion of this beautiful edition. The correctness and taste with which it has been executed are highly pleasing. The public are under lasting obligations to the printers of this edition. They were mainly instrumental, through their previous editions, in spreading abroad a knowledge of the beauty, moral loveliness, truth, and spirituality of Dr Channing's works; and this edition will be an enduring proof of their accuracy, taste, and enterprize, their appreciation of Christian excellence, and their desire to disseminate the purity, truth, and morality of the untarnished, unfettered Gospel.

Eternal Salvation not dependent on correctness of belief, by William Gaskell, M.A. London; Unitarian Association, 31 St Swithin's Lane; J. Chapman.

THIS sermon was preached at the nineteenth anniversary of the British and Foreign Unitarian Association, held in Essex Street Chapel, London, May 29. 1844. This admirable exposition of the great principle enunciated, produced a marked impression on its delivery, an impression which will be deepened by its perusal. It should be extensively circulated, printed in a cheaper form, and scattered over the land. It would rouse many to serious thought; it would free them from melancholy forebodings and harassing fears, and displace the spirit of bigotry by that of Christian love. The discourse is founded on 2d Corinth. iii. 17,"That belief in some particular system of doctrines is a necessary condition of eternal salvation," "Mr Gaskell endeavours to show, is an idea opposed "to the nature of the Christian records," ," "the laws which govern the human mind," ""the nature of the effects which have resulted from the mission of Christianity into the world." It is an idea

which cramps the intellect, generates "false notions in regard to Christian excellence,' ""leads to arrogance and exclusiveness, and poisons the sweet charities of life in that which should be their purest source." So abhorrent is the idea to every generous and benevolent feeling, as well as to the instructions and spirit of Christ, "that a compassionate God can have laid myriads of his creatures under the sentence of perdition, simply because His providence had so cast their lot that it was impossible for them to gain a knowledge of the truth," that Mr Gaskell questions the

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