4. It is conceded that "Samuel did not write any part of the second book bearing his name, and only a part of the first" (p. 24). [One of many blows dealt by this prelate at confidence in the Bible.] 5. It is admitted that Ezra contains a contradiction in the estimate of the numbers who returned from Babylon; it is attributed to a transcriber's mistake of one Hebrew figure for another (p. 30). [Paine's question here had been: "What certainty then can there be in the Bible for anything"? It is no answer to tell him how an error involving a difference of 12,542 people may perhaps have occurred.] 5. It is admitted that David did not write some of the Psalms ascribed to him (p. 131). 7. "It is acknowledged that the order of time is not everywhere observed" [in Jeremiah]; also that this prophet, fearing for his life, suppressed the truth [as directed by King Zedekiah]. "He was under no obligation to tell the whole [truth] to men who were certainly his enemies and no good subjects of the king" (pp. 36, 37). [But how can it be determined how much in Jeremiah is the "word of God," and how much uttered for the casual advantage of himself or his king?] 8. It is admitted that there was no actual fulfilment of Ezekie's prophecy, "No foot of man shall pass through it [Egypt], nor foot of beast shall pass through it, for forty years" (p. 42). 9. The discrepancies between the genealogies of Christ, in Matthew and Luke, are admitted: they are explained by saying that Matthew gives the genealogy of Joseph, and Luke that of Mary; and that Matthew commits "an error" in omitting three generations between Joram and Ozias (p. 48.) [Paine had asked, why might not writers mistaken in the natural genealogy of Christ be mistaken also in his celestial genealogy? To this no answer was attempted.] Such are some of the Bishop's direct admissions.