Reflect, O Theosophus, that if the religion you reject be true, you are justly excluded from the benefits which result from a belief in its efficiency to salvation. Be not regardless, therefore, I entreat you, of the curses so emphatically heaped upon infidels by the inspired organs of the will of God: the fire which is never quenched, the worm that never dies. I dare not think that the God in whom I trust for salvation, would terrify his creatures with menaces of punishment which he does not intend to inflict. The ingratitude of incredulity is, perhaps, the only sin to which the Almighty cannot extend his mercy without compromising his justice. How can the human heart endure, without despair, the mere conception of so tremendous an alternative? Return, I entreat you, to that tower of strength which securely overlooks the chaos of the conflicting opinions of men. Return to that God who is your creator and preserver, by whom alone you are defended from the ceaseless wiles of your eternal enemy. Are human institutions so faultless that the principle upon which they are founded may strive with the voice of God? Know that faith is superior to reason, in as much as the creature is surpassed by the Creator; and that whensoever they are incompatible, the suggestions of the latter, not those of the former, are to be questioned. Permit me to exhibit in their genuine deformity the errors which are seducing you to destruction. State to me with candour the train of sophisms by which the evil spirit has deluded your understanding. Confess the secret motives of your disbelief; suffer me to administer a remedy to your intellectual disease. I fear not the contagion of such revolting sentiments: I fear only lest patience should desert me before you have finished the detail of your presumptuous credulity. Theosophus. I am not only prepared to confess, but to vindicate my sentiments. I cannot refrain, however, from premising, that in this controversy I labour under a disadvantage from which you are exempt. You believe that incredulity is immoral, and regard him as an object of suspicion and distrust whose creed is incongruous with your own. But truth is the perception of the agreement or disagreement of ideas. I can no more conceive that a man who perceives the disagreement of any ideas should be persuaded of their agreement, than that he should overcome a physical impossibility. The reasonableness or the folly of the articles of our creed is therefore no legitimate object of merit or demerit; our opinions depend not on the will, but on the understanding.