wonder, has no plea for doubting the rest. LETTER II. MY LORD, Your second letter begins with some nice distinctions between authenticity and genuineness. The whole reasoning seems to amount to this, that a book may be authentic, although not genuine, and _vice versa_. To this proposition we were no strangers; but piety makes your Lordship forget some other considerations. When the proofs of authenticity depend in a great measure upon the genuineness of a book, then the authenticity falls to the ground the moment we prove it spurious. Thus the Jews strenuously maintained, that the Pentateuch had been written by an inspired man at a particular time. But if Moses is shown not to have written these books, I trust you will not declare them authentic, without other very solid proofs. When a whole nation is proved to be mistaken respecting the author of a work, we ought not hastily to credit their legends. Moreover, logic teaches us, that in proportion as events are incredible, they require a stronger testimony to prove that they have actually taken place. A battle may have been fought, a city may have been destroyed, but miracles being against the order of nature, no testimony can be strong enough to prove them, we must again appeal to faith. It is so much easier for men to be deceived or imposed upon, or for persons designedly to mislead their credulous followers, that unless it were more miraculous that a man should be mistaken, than that the miracle happened, we ought not to give credit to such fables. If we drop this rule of logic, we shall readily believe prodigies of all sorts, whether wrought by Moses, Jesus Christ, Mahomet, St. Antony of Padua, or any modern wonder-workers, witches, magicians, astrologers, or magnetisers. Mr. Paine no where asserts, that because a book is not genuine, it must be false; but certainly he might assert this of the Bible. You say, that if the works of Titus Livius had been ascribed to another, they would nevertheless be true; how would you ascertain it? If the whole Roman nation supposed them to have been written by a particular author at a certain time, and should we be enabled to point out many passages evidently written in a posterior age, would you, without any other proofs, join in the assent to the authenticity of the history, upon a tradition so vague, and already proved false in so material a point? Although I am no Bishop, I would only imagine, that as to probable events contained in such spurious books, there might have been some grounds for them; but I would receive them with great caution; and, at any rate, never would I establish a system of history, much less of religion, upon the productions of an ignorant people: in all cases, events related against the order of nature are to be considered as the reveries of dark ages. To elucidate your principles, you mention Anson's voyage, written by Robins, under the name of Walter, to prove that a spurious work may contain a true