If so, why has Inspiration neglected to reveal it, and hence afford another hook for Scepticism to hang upon? And if not, the conclusion is resistless, that Moses was the youngest Hebrew living (some rare evasions of the law excepted) at the time of this strange exodus.

And still another, somewhat unyielding difficulty comes up, from out this fertile mass of tradionary

rottenness.

We find the Hebrews to have numbered two millions, four hundred fifty-eight thousand and two hundred. And that this immense population shall have proceeded from the seventy Israelites of Jacob's tribe, is what we should sooner chaw upon, than undertake to swallow whole.

Allowing these seventy persons to have doubled each twenty years, during the period of their residence in Egypt-which is not only a more rapid increase, than a state of cruel slavery, would justify, but than any other history has ever recorded, the whole number at the time of their exodus would have been fiftyfive thousand six hundred and eighty. Or a little more than one eleventh of the Hebrew warriors.

And still, to doubt that this is veritably God's revelation of a literal occurrence, is deemed unpardonable heresy, for which its subject should be physically kicked, and spiritually damned.-At least, so seems good orthodoxy to consider it; and wonders that God should be so dilatory, in his almighty retribution.

And here, at the threshold of our inquiry into the absurdities of Judaism, our already expended oppor

tunity admonishes me that a close of this discourse is indispensable. And hence the residue of this Hebrew miscellany, compiled of fabulous traditions, senseless theology, exagerated, partial civil-history, moral allegories, tracts and dogmas, with much sublime and graphic poetry, must pass untouched, and scarcely pointed at.

However discourteous, or even diabolical, it may be deemed by Christien Superstitionists, I am, nevertheless, constrained, in obedience to 'my deep contempt of its recorded, superstitious fatuities, to pass over the entire book of Leviticus, with this single critical remark, viz: That Reason may fret herself to madness, before she finds a mode of reconciling its formalities with any higher views of God or Nature, than those, a savage Superstition would engender: And, as contrasted with Gospel principles, must have been the senseless institutions of a different God; or else a stranger thing must be admitted, than that of seperate Gods, for Jew and Christian; I mean, the acquisition, by the Jewish one, of so much wisdom and consistency, as would constitute respectable humanity!

Of Deuteronomy I would say more, and less contemptuously, were not my opportunity expended. But as it is, I may venture upon a single question. In contemplation of the Jewish, civil code, do you feel disposed to its adoption, as a substitute for that you have; or its author, as your executive, rather than elect one from among yourselves? Or rather, do you not most heartily contemn that antiquated, bloodless mummy, that literary death's head, that Platonism

has lugged along, to frighten fools and children with. Of God's extreme civility to Joshua, much comment might be divertingly expended, were it admissible; nor less than volumes upon the book containing his biography. But we can only stop to ask, if you believe God taught such bungling astronomy, as this stupid fable indicates? Or that he was so lame in almighty calculation, as to adopt a plan, for Joshua's benefit, by which the world must have been physically deranged, instead of a dozen others, not less efficient, and that common-sense would sanction!

Upon the farce, (Judg. 6, 37) between God and Gideon, about the miraculous bedewing the fleece of wool, I would not even waste contempt.

What strange unnatral thing, was that old giant, Sampson, whose strength, so commonly of flesh and bone, resided so entirely in his hair. Nor was Delilah's method to effect her object, less odd than Sampson's constitution!

In the 11th chapter of Samuel, we find the history of an event, although not reputedly miraculous, apparently, too superhuman to have been otherwise accomplished. We are here told, that messengers were sent from Jabesh Gilead to Gibeah, soliciting the aid of Saul. To whom he replied, "To-morrow, by the time the sun be hot, ye shall have help.” And so punctual was Joshua, that he collected, from all Israel and Judah 330,000 warriors, (in no time) and marched them in a single night, a distance, by any practicable route, of at least 60 miles, and fell upon the enemy at Jabesh, before sunrise, the next morning. And thus stands the character of the objects of religious faith!

OF THE ORIGIN AND CHARACTER OF CHRISTIANITY AND THE GOSPEL.

Suspect not your humble servant of standing here, as a malicious impugner of Christianity, or its adopted oracle; nor charge me with insincerity, while I, emphatically, avow my preference for the Gospel, whether of style or sentiment, to any other tract, of human, or superhuman, origin. And yet, to yield entire assent to its utter infallibility, is not consistent with my present views. Nor is it dissonant with its own explicit teaching, that we should, not merely adopt opinions honestly, but that we should carefully test them, by the exercise of reason.

Not having a moment's opportunity to spare upon a preface, we may claim to be excused that want of etiquette; and, therefore, unreproached, fall, warmly and abruputly, at our work.

Of the origin of Christianity, we are too poor in historical evidence, to forego the use of much hypothesis; and hence, we hope for pardon, for its subsequent adoption. A 981 god betsoqmi boa

That Christianity is quite as old, as itself has claimed, (and we doubt not older still) should be, at once, accorded to all its advocates, who hope to make it their advantage.

Our first hypothesis is this. That Christianity, originated in Platonism, or, indeed, is but that, successively and variously modified.

And, in support of this opinion, we adduce the following circumstances.

Plato is universally known, where learning has been taught, as the Grecian prophet, or man of God.—As having amplified, as well as mystified, the theological crudities of his teacher, Socrates; and finally wrought them into an elaborate system of incomprehensible Spiritualism, which we assume to have been adopted bp the Jewish sect of philosophers, denominated Essens, of which Philo appears to have been an eminent disciple.

Platonism was promulgated, in Greece, a little less than four hundred years before the Christian era, and became the uncontested criterion, or test, of all existing literature, until Aristotle's almost superhuman strength pulled the academic from the clouds, and used him up as condiment to common matter.

That Platonism, introduced thus early into Greece, should not have found its way the little distance from Athens to Judea, some time before the Christian era, is too unnatural to be the subject of a doubt. ́And history explicitly informs us, that this philosophy was inculcated in Judea, during the reign of the Ptolemies, and imported from the Alexandrian school.