"In your statement respecting the controversy between _Unitarians_ and _Trinitarians_, it appears to me you have left out some very important circumstances which ought to have been taken into the account to have made it any thing near a parallel. You seem to have forgotten the destruction of the Jews by the Romans about the time the books of the New Testament are said to have been written; during which calamity, as the history of those times inform us, about one million one hundred thousand Jews were cut off, and among whom, it is more than probable, all their leaders, who were then concerned in the death of Jesus, were included; and only about ninety-seven thousand, not a tenth part, were taken prisoners. The Jews in the adjacent countries, however, probably are not taken into this account, but they were all equally subdued to the Romans. And if the power of the Jews were so limited at the crucifixion of Jesus that they could not lawfully put a man to death without liberty from the Roman governor, what must we suppose was their power after the destruction of their city and temple? On a review of the subject, therefore, I think you will perceive that your case, however plausibly stated, falls very far short of being a parallel. We may well suppose, I think, that the Jews were so humbled by the Romans, that, 1st, they had not the power; and, 2dly, they might not under these circumstances be inclined any longer to persecute and put to death the christians. And this was the only way it seems, at that day, that either Jews or Gentiles thought of putting down what they considered heresy or superstition. I consider therefore the destruction of the Jews as giving a very favourable opportunity to get up a new system of religion, partly or wholly based on theirs, but a little removed from it, so as to neglect the use of sacrifices, which, if I mistake not, according to the Jewish traditions, could only be offered at Jerusalem. And the long lapse of time, before the dogmas of this new sect was attempted to be refuted by argument gave an opportunity to involve the supposed facts on which the christian religion is predicated in such obscurity, that it stands now in no danger of refutation from that source. Some may be made to doubt, others to disbelieve, but nevertheless no one can prove it false.