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 distinguish me from the beasts that perish. Above all, refrain from urging considerations drawn from reason, to degrade that which you are thereby compelled to acknowledge as the ultimate arbiter of the dispute. Answer my objections as I engage to answer your assertions, point by point, word by word.

You believe that the only and ever-present God begot a Son whom he sent to reform the world, and to propitiate its sins; you believe that a book, called the Bible, contains a true account of this event, together with an infinity of miracles and prophecies which preceded it from the creation of the world. Your opinion that these circumstances really happened appears to me, from some considerations which I will proceed to state, destitute of rational foundation.

To expose all the inconsistency, immorality and false pretensions which I perceive in the Bible, demands a minuteness of criticism at least as voluminous as itself. I shall confine myself, therefore, to the confronting of your tenets with those primitive and general principles which are the basis of all moral reasoning.

In creating the Universe, God certainly proposed to himself the happiness of his creatures. It is just, therefore, to conclude that he left no means unemployed, which did not involve an impossibility, to accomplish this design. In fixing a residence for this image of his own Majesty, he was doubtless careful that every occasion of detriment, every opportunity of evil, should be removed. He was aware of the extent of his powers, he foresaw the consequences of his conduct, and doubtless modelled his being consentaneously with the world of which he was to be the inhabitant, and the circumstances which were destined to surround him.

The account given by the Bible has but a faint concordance with the surmises of reason concerning this event.