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 has a much clearer notion of what he would be at, and undertakes to restore the confidence of Christendom once for all with the sophism of the thousand years which are in the sight of God as one day, ignoring the fact that in the promise the reckoning was by man's years, not by God's. "Nevertheless it served the turn of the Apostles so well with those simple early Christians, that after the first believers had been bemused with it, and the period originally fixed had elapsed, the Christians of later generations, including Fathers of the Church, could continue ever after to feed themselves with empty hopes." The saying of Christ about the generation which should not die out before His return clearly fixes this event at no very distant date. But since Jesus has not yet appeared upon the clouds of heaven "these words must be strained into meaning, not that generation, but the Jewish people. Thus by exegetical art they are saved for ever, for the Jewish race will never die out."

In general, however, "the theologians of the present day skim lightly over the eschatological material in the Gospels because it does not chime in with their views, and assign to the coming of Christ upon the clouds quite a different purpose from that which it bears in the teaching of Christ and His apostles." Inasmuch as the non-fulfilment of its eschatology is not admitted, our Christianity rests upon a fraud. In view of this fact, what is the evidential value of any miracle, even if it could be held to be authentic? "No miracle would prove that two and two make five, or that a circle has four angles; and no miracles, however numerous, could remove a contradiction which lies on the surface of the teachings and records of Christianity." Nor is there any weight in the appeal to the fulfilment of prophecy, for the cases in which Matthew countersigns it with the words "that the Scripture might be fulfilled" are all artificial and unreal; and for many incidents the stage was set by Jesus, or His disciples, or the Evangelists, with the deliberate purpose of presenting to the people a scene from the fulfilment of prophecy.

The sole argument which could save the credit of Christianity would be a proof that the Parousia had really taken place at the time for which it was announced; and obviously no such proof can be produced.

Such is Reimarus' reconstruction of the history. We can well understand that his work must have given offence when it appeared, for it is a polemic, not an objective historical study. But we have no right simply to dismiss it in a word, as a Deistic production, as Otto Schmiedel, for example, does; it is time that Reimarus came to his own, and that we should recognise a historical performance of no mean order in this piece of Deistic polemics.