complished his own resurrection. It might be so believed; yet, he has visibly failed in that miracle, for which alone he came upon earth. He was never able either to persuade or to convert the Jews, who witnessed all the daily wonders that he performed. Notwithstanding these prodigies, they placed him ignominously on the cross. In spite of his divine power, he was incapable of escaping punishment. He wished to die, to render the Jews culpable, and to have the pleasure of rising again the third day, in order to confound the ingratitude and obstinacy, of his fellow-citizens. What is the result? Did his fellowcitizens concede to this great miracle, and have they at length acknowledged him? Far from it; they never saw him. The Son of God, who rose from the dead in secrecy, showed himself only to his adherents. They alone pretend to have conversed with him. They alone, have furnished us with the particulars of his life and miracles, and yet by such suspicious testimony, they wish to convince us of the divinity of his mission, eighteen hundred years after the event, although he could not convince his cotemporaries the Jews.

We are then told, that many Jews have been converted to Jesus Christ; that after his death many others were converted; that the witnesses of the life and miracles of the Son of God; have sealed their testimony with their blood; that men will not die to attest falsehood; that by a visible effect of the divine power, the people of a great part of the earth have adopted Christianity, and still persist in the belief of this divine religion.

In all this, I perceive nothing like a miracle. I see nothing but what is conformable to the ordinary progress of the human mind. An enthusiast, a dexterous impostor, a crafty juggler, can easily find adherents in a stupid, ignorant and superstitious populace.1 These followers, captivated by counsels, or seduced by promises, consent to quit a painful and laborious life, to follow a man who gives them to understand that he

will make them fishers of men; that is to say, he will enable them to subsist by his cunning tricks, at the expense of the multitude who are always credulous. The juggler, with the assistance of his remedies, can perform cures which seem miraculous to ignorant spectators. These simple creatures immediately regard him as a supernatural being. He adopts this opinion himself, and confirms the high notions which his partisans have formed respecting him. He feels himself interested in maintaining this opinion among his sectaries, and finds out the secret of exciting their enthusiasm. To accomplish this point, our Empirick becomes a preacher; he makes use of riddles, obscure sentences, and parables to the multitude, that always admire what they do not understand. To render himself more agreeable to the people, he declaims among poor, ignorant, foolish men, against the rich, the great, the learned; but above all, against the priests, who in all ages, have been avaricious, imperious, uncharitable, and burthensome to the people. If these discourses be eagerly received among the vulgar, who are always morose, envious, and jealous, they displease all those who see themselves the objects of the invective and satire of the popular preacher.

They consequently wish to check his progress, they lay snares for him, they seek to surprize him in a fault, in order that they may unmask him and have their revenge. By dint of imposture he outwits them; yet, in consequence of his miracles and illusions, he at length discovers himself. He is then seized and punished, and none of his adherents abide by him, except a few idiots that nothing can undeceive; none but partisans accustomed to lead with him a life of idleness; none but dexterous knaves who wish to continue their impositions on the public, by deceptions similar to those of their old master, by obscure, unconnected, confused, and fanatical harangues, and by declamations against magistrates and priests. These who have the power in their own hands, finish by persecuting them,

imprisoning them, flogging them, chastising them, and putting them to death. Poor wretches habituated to poverty, undergo all these sufferings with a fortitude which we frequently meet with in malefactors. In some we find their courage fortified by the zeal of fanaticism. This fortitude surprizes, agitates, excites pity, and irritates the spectators against those who torment men, whose constancy makes them looked upon as being innocent, who it is supposed, may possibly be right, and for whom compassion likewise interests itself. It is thus, that enthusiasın is propagated, and that persecution always augments the number of the partisans of those who are persecuted.

I shall leave to you, Madam, the trouble of applying the history of our juggler and his adherents, to that of the founder, the apostles, and the martyrs of the Christian religion.

With whatever art they have written the life of Jesus Christ, which we hold only from his apostles, or their disciples, it furnishes a sufficiency of materials on which to found our conjectures. I shall only observe to you, that the Jewish nation was remarkable for its credulity; that the companions of Jesus were chosen from among the dregs of the people; that Jesus always gave a preference to the populace, with whom he wished, doubtlessly, to form a rampart against the priests; and that, at last, Jesus was seized imme diately after the most splendid of his miracles. We see him put to death immediately after the resurrection of Lazarus, which, even according to the Gospel account, bears the most evident characters of fraud, which are visible to every one who examines it without prejudice.

I imagine, Madam, that what I have just stated will suffice to shew you what opinion you ought to entertain respecting the founder of Christianity and his first sectaries. These have been either dupes or fanatics, who permitted themselves to be seduced by deceptions, and by discourses conformable to their desires, or by

dexterous impostors, who knew how to make the best of the tricks of their old master, to whom they have. become such able successors. In this way did they establish a religion which enabled them to live at the people's expence, and which still maintains in abundance, those we pay at such a high rate, for transmitting from father to son the fables, visions, and wonders, which were born and nursed in Judea. The propagation of the Christian faith, and the constancy of their martyrs, have nothing surprizing in them. The people flock after all those that shew them wonders, and receive without reasoning on it, every thing that is told them. They transmit to their children the tales they have heard related, and by degrees these opinions are adopted by kings, by the great, and even by the learned.

As for the martyrs, their constancy has nothing supernatural in it. The first Christians, as well as all new sectaries, were treated by the Jews and Pagans, as disturbers of the public peace. They were already sufficiently intoxicated with the fanaticism with which their religion inspired them; and were persuaded that God held himself in readiness to crown them, and to receive them into his eternal dwelling. In a word, seeing the heavens opened, and being convinced that the end of the world was approaching, it is not surprizing that they had courage to set punishment at defiance, to endure it with constancy, and to despise death. To these motives, founded on their religious opinions, many others were added, which are always of such a nature, as to operate strongly upon the minds of 'men. Those, who as Christians were imprisoned, and illtreated on account of their faith, were visited, consoled, encouraged, honoured, and loaded with kindnesses by their brethren, who took care of, and succoured them during their detention, and who almost adored them after their death. Those on the other hand, who displayed weakness, were despised and detested, and when they gave way to repentance, they were com

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pelled to undergo a rigorous penitence, which lasted as long as they lived. Thus were the most powerful motives united to inspire the martyrs with courage; and this courage has nothing more supernatural about it, than that which determines us daily to encounter the most perilous dangers, through the fear of disho nouring ourselves in the eyes of our fellow-citizens. Cowardice would expose us to infamy all the rest of our days. There is nothing miraculous in the constancy of a man, to whom an offer is made on the one hand, of eternal happiness, and the highest honours; and who on the other hand, sees himself me naced with hatred, contempt, and the most lasting regret.

You perceive then, Madam, that nothing can be easier, than to overthrow the proofs by which Christian doctors establish the revelation, which they pretend is so well authenticated. Miracles, martyrs, and prophecies, prove nothing.

Were all the wonders true, that are related in the Old and New Testament, they would afford no proof in favour of divine omnipotence, but on the contrary, would prove the inability under which the Deity has continually laboured, of convincing mankind of the truths he wished to announce to them. On the other hand, supposing these miracles to have produced all the effects which the Deity had a right to expect from them, we have no longer any reason to believe them, except on the tradition and recitals of others, which are often suspicious, faulty, and exaggerated. The miracles of Moses, are attested only by Moses, or by Jewish writers, interested in making them believed by the people they wished to govern. The miracles of Jesus are attested only by his disciples, who sought to ob tain adherents, in relating to a credulous people, prodigies to which they pretended to have been witnesses, or which some of them perhaps, believed they had really seen. All those who deceive mankind are not always cheats, they are frequently deceived by those