reasonable man will be satisfied with, and as the burden of proof lies upon the man who declares or makes the assertion, I think all must come to the conclusion that the assertion, not being supported by evidence, must, as a matter of necessity, fall to the ground. The next passage runs thus: “And in our Lord Jesus Christ, the only begotten Son of God: begotten of his Father before all the worlds.” Here is the declaration of a belief (which, however little it will bear examination, we will take for the present) in a being whom we should take from the word Son to be a personage inferior to God the Father, especially as in John (xiv, 28), Jesus is represented saying “the Father is greater than I;” but such is not the case, for the next words, “God of God, Light of Light, Very God of Very God,” show that the Christian makes Jesus not only to be equal, but to be superior to God the Father, for he tells us that Jesus is God of Gods, and very God of very God. Now if God the Father is incomprehensible, I can assure you that the God and very God of God the Father appears to me to be doubly so. The belief then proceeds, “begotten, not made, being of one substance with the Father, by whom all things were made.” This is a most important declaration, for it clearly proves that the Christian believes in a material and substantial God, or rather material and substantial Gods, for he tells us that God the Father and God the Son are both of the same substance. This belief in a material deity upsets the prior declaration of the creation or production of matter from nothing, for if the Gods or God of the Christians are or is eternal, and as they, or he, are or is clearly material, so matter must be eternal, and could never have been created. The belief next proceeds, “Who for us men and for our salvation came own from heaven.” This coming down and ascending up to heaven clearly proves that the Christian considers that the earth is a kind of flat surface with heaven above, and that God lives up in heaven, and that he sometimes has come down to see us and gone up again after the visit. But we are told that he came for our salvation. Now to be a salvation there must be a fall. Of course there must, cries the exulting Christian; look to Genesis and see the account of the fall of Adam. We do look to Genesis, and we find that somebody called Yeue Alehim (whom our translators make Lord God, but for what reason I am at a loss), has placed Adam and Eve in a garden with a command not to eat certain fruit, and that this Lord God, to make his command stronger, backs it with a lie, for he tells Adam and Eve that in the day that they eat of it they shall surely die, which the sequel proves not to be true, as they did not die, but one of them lived 930 years after he had broken the command. While Adam and Eve are in this garden a cunning serpent, whom the Lord God also has made, tempts Eve, and they eat of the fruit of the