prophecy, thus conspicuously false, may serve as a criterion of those which are more vague and indirect, and which apply in an hundred senses to an hundred things.

Either the pretended predictions in the Bible were meant to be understood, or they were not. If they were, why is there any dispute concerning them: if they were not, wherefore were they written at all? But the God of Christianity spoke to mankind in parables, that seeing they might not see, and hearing they might not understand.

The Gospels contain internal evidence that they were not written by eye-witnesses of the event which they pretend to record. The Gospel of St. Matthew was plainly not written until some time after the taking of Jerusalem, that is, at least forty years after the execution of Jesus Christ: for he makes Jesus say that upon you may come all the righteous blood shed upon the earth, from the blood of righteous Abel unto the blood of Zacharias son of Barachias whom ye slew between the altar and the temple.²¹ Now Zacharias, son of Barachias, was assassinated between the altar and the temple by a faction of zealots, during the siege of Jerusalem.²²

You assert that the design of the instances of supernatural interposition which the Gospel records was to convince mankind that Jesus Christ was truly the expected Redeemer. But it is as impossible that any human sophistry should frustrate the manifestation of Omnipotence, as that Omniscience should fail to select the most efficient means of accomplishing its design. Eighteen centuries have passed and the tenth part of the human race have a blind and mechanical belief in that Redeemer, without a complete reliance on the merits of whom, their lot is fixed in everlasting misery: surely if the Christian system be thus dreadfully important its Omnipotent author would have rendered it incapable of those abuses from which it has never been exempt, and to which it is subject in common with all human institutions, he would not have left it a matter of ceaseless cavil or complete indifference to the immense majority of mankind. Surely some more conspicuous evidences of its authenticity would have been afforded than driving out devils, drowning pigs, curing blind men, animating a dead body, and turning water into wine. Some theatre worthier of the transcendent event, than Judea, would have been chosen, some historians more adapted by 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.

Eusebes

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 God. This whole scheme of things might have been, according to our partial conceptions, infinitely more admirable and perfect. Poisons, earthquakes, disease, war, famine and venomous serpents; slavery and