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 their accomplishments and their genius to record the incarnation of the immutable God. The humane society restores drowned persons; every empiric can cure every disease; drowning pigs is no very difficult matter, and driving out devils was far from being an original or an unusual occupation in Judea. Do not recite these stale absurdities as proofs of the Divine origin of Christianity.

If the Almighty has spoken, would not the Universe have been convinced? If he had judged the knowledge of his will to have been more important than any other science to mankind, would he not have rendered it more evident and more clear?

Now, O Eusebes, have I enumerated the general grounds of my disbelief of the Christian Religion.—I could have collated its Sacred Writings with the Brahminical record of the early ages of the world, and identified its institutions with the antient worship of the Sun. I might have entered into an elaborate comparison of the innumerable discordances which exist between the inspired historians of the same event. Enough however has been said to vindicate me from the charge of groundless and infatuated scepticism. I trust therefore to your candour for the consideration, and to your logic for the refutation, of my arguments.

I will not dissemble, O Theosophus, the difficulty of solving your general objections to Christianity, on the grounds of human reason. I did not assist at the councils of the Almighty when he determined to extend his mercy to mankind, nor can I venture to affirm that it exceeded the limits of his power to have afforded a more conspicuous or universal manifestation of his will.

But this is a difficulty which attends Christianity in common with the belief in the being and attributes of