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by many good men in all ages, it has not been exceeded by any.

Jesus Christ wrote no account of himself, of his birth, parentage, nor any thing else; not a line of what is called the New Testament is of his own writing. The history of him is altogether the work of other people; and as to the account given of his resurrection and ascension; it was the necessary counterpart to the story of his birth. His historians having brought him into the world in a supernatural manner, were obliged to take him out again. in the same manner, or the first part of the story must have fallen to the ground.

The wretched contrivance with which this latter part is told, exceeds every thing that went before it. The first part, that of the miraculous conception, was not a thing that admitted of publicity; and therefore the tellers of this part of the story had this advantage, that though they might not be credited, they could not be detected. They could not be expected to prove it, because it was not one of those things that admitted of proof, and it was impossible that the person of whom it was told could prove it himself.

But the resurrection of a dead person from the grave, and his ascension through the air, is a thing very different as to the evidence it admits of, to the invisible conception. of a child in the womb. The resurrection and ascension, supposing them to have taken place, admitted of public and ocular demonstration, like that of the ascension of a balloon, or the sun at noon-day to all Jerusalem at least. A thing which every body is required to believe, requires that the proof and evidence of it should be equal to all, and universal; and as the public visibility of this last related act was the only evidence that could give sanction to the former part, the whole of it falls to the ground, because that evidence never was given. Instead of this, a small number of persons, not more than eight or nine, are introduced as proxies for the whole world, to say they saw it, and all the rest of the world are called upon to believe it. But it appears that Thomas did not believe the resurrection; and, as they say, would not believe without having ocular and manual demonstration himself. So neither will I, and the reason is equally as good for me, and for every other person, as for Thomas.

It is in vain to attempt to palliate or disguise this matter. The story so far as relates to the supernatural part, has every mark of fraud and imposition stamped upon the face of it. Who were the authors of it is as impossible for us now to know, as it is for us to be assured, that the books in which the account is related, were written

by the persons whose names they bear; the best surviving

evidence we now have respecting this affair is the Jews. They are regularly descended from the people who lived in the times this resurrection and ascension is said to have happened, and they say, it is not true. It has long appeared to me a strange inconsistency to cite the Jews as a proof of the truth of the story. It is just the same as if a man were to say, I will prove the truth of what I have told you, by producing the people who say it is

false.

That such a person as Jesus Christ existed, and that he was crucified, which was the mode of execution at that day, are historical relations strictly within the limits of probability. He preached most excellent morality, and the equality of man; but he preached also against the corruptions and avarice of the Jewish priests, and this brought upon him the hatred and vengeance of the whole order of priesthood. The accusation which those priest brought against him, was that of sedition and conspiracy against the Roman government, to which the Jews were then subject and tributary; and it is not improbable that the Roman government might have some secret apprehension of the effects of his doctrine as well as the Jewish priests; neither is it improbable that Jesus Christ had in contemplation the delivery of the Jewish nation from the bondage of the Romans. Between the two, however, this virtuous Reformer and Revolutionist lost his life.

It is upon this plain narrative of facts, together with another case I am going to mention, that the Christian Mythologists, calling themselves the Christian Church, have erected their fable, which for absurdity and extravagance is not exceeded by any thing that is to be found in the mythology of the ancients.

The ancient Mythologists tell us, that the race of Giants made war against Jupiter, and that one of them threw an hundred rocks against him at one throw; that Jupiter defeated him with thunder, and confined him afterwards under Mount Etna, and that every time the Giant turns himself, Mount Etna belches fire. It is here easy to see! that the circumstance of the mountain, that of its being at volcano, suggested the idea of the fable; and that the faile is made to fit and wind itself up with that circum

stance.

The Christian Mythologists tell us, that their Satan made war against the Almighty, who defeated him and confined him afterwards, not under a mountain, but in a pit. It is here easy to see that the first fable suggested the idea of the second; for the fable of Jupiter and the Giants was told many hundred years before that of Satan. Thus far the ancient and the Christian Mythologists differ very little from each other. But the latter have

contrived to carry the matter much farther. They have contrived to connect the fabulous part of the story of Jesus Christ with the fable originating from Mount Etna; and, in order to make all the parts of the story tie together, they have taken to their aid the traditions of the Jews; for the Christian mythology is made up partly from the ancient mythology, and partly from the Jewish traditions.

The Christian Mythologists, after having confined Satan in a pit were obliged to let him out again, to bring on the sequel of the fable. He is then introduced into the Garden of Eden in the shape of a snake or a serpent, and in that shape he enters into familiar conversation with Eve, who is no way surprised to hear a snake talk; and the issue of this tête-à-tête is, that he persuades her to eat an apple, and the eating of that apple damns all mankind.

After giving Satan this triumph over the whole creation, one would have supposed that the Church Mythologists would have been kind enough to send him back again to the pit; or, if they had not done this, that they would have put a mountain upon him (for they say that their faith can remove a mountain) or have put him under a mountain, as the former Mythologists had done, to prevent his getting again among the women, and doing more mischief. But instead of this, they leave him at large, without even obliging him to give his parole---the secret of which is, that they could not do without him; and after being at the trouble of making him, they bribed him to stay. They promised him ALL the Jews, ALL the Turks by anticipation, nine-tenths of the world beside, and Mahomet into the bargain. After this, who can doubt the bountifulness of the Christian mythology?

Having thus made an insurrection and a battle in Heaven, in which none of the combatants could be either killed or wounded-put Satan into the pit-let him out againgiven him a triumph over the whole creation-damned all mankind by the eating of an apple, these Christian Mythologists bring the two ends of their fable together. They represent this virtuous and amiable man, Jesus Christ, to be at once both God and Man, and also the Son of God, celestially begotten, on purpose to be sacrificed, because they say that Eve in her longing had eaten an apple.

Putting aside every thing that might excite laughter by its absurdity, or detestation by its prophaneness, and confining ourselves merely to an examination of the parts, it is impossible to conceive a story more derogatory to the Almighty, more inconsistent with his wisdom, more contradictory to his power, than this story is.

In order to make for it a foundation to rise upon, the

inventors were under the necessity of giving to the being, whom they call Satan, a power equally as great, if not greater than they attribute to the Almighty. They have not only given him the power of liberating himself from the pit, after what they call his fall, but they have made that power increase afterwards to infinity, Before this fall they represent him only as an angel of limited exis tence, as they represent the rest. After his fall, he becomes, by their account, omnipresent. He exists every where, and at the same time. He occupies the whole immensity of space.

Not content with this deification of Satan, they repre sent him, as defeating by stratagem, in the shape of an animal of the creation, all the power and wisdom of the Almighty. They represent him as having compelled the Almighty to the direct necessity either of surrendering the whole of the creation to the government and sovereignty of this Satan, or of capitulating for its redemption by coming down upon earth, and exhibiting himself upon a cross in the shape of a man.

Had the inventors of this story told it the contrary way, that is, had they represented the Almighty as compelling Satan to exhibit himself on a cross, in the shape of a snake, as a punishment for his new transgression, the story would have been less absurd-less contradictory. But instead of this they make the transgressor triumph, and the Almighty fall.

That many good men have believed this strange fable, and lived very good lives under that belief (for credulity is not a crime) is what I have no doubt of. In the first place, they were educated to believe it, and they would have believed any thing else in the same manner. There are many also who have been so enthusiastically enraptured by what they conceived to be the infinite love of God to man, in making a sacrifice of himself, that the vehemence of the idea has forbidden and deterred them. from examining into the absurdity and profaneness of the story. The more unnatural any thing is, the more is it capable of becoming the object of dismal admiration.

But if objects for gratitude and admiration are our de sire, Do they not present themselves every hour to our eyes? Do we not see a fair creation prepared to receive us the instant we are born-a world furnished to our hands, that cost us nothing? Is it we that light up the sun, that pour down the rain, and fill the earth with abundance? Whether we sleep or wake, the vast machinery of the universe still goes on. Are these things, and he blessings they indicate in future, nothing to us? Can our gross feelings be excited by no other subjects than, tragedy and suicide? Or is the gloomy pride of man become so intole

rable, that nothing can flatter it but a sacrifice of the Creator.

I know that this bold investigation will alarm many, but it would be paying too great a compliment to their credulity to forbear it on that account; the times and the subject demand it to be done. The suspicion that the theory of what is called the Christian church is fabulous, is becoming very extensive in all countries; and it will be a consolation to men staggering under that suspicion, and doubting what to believe, and what to disbelieve, to see the subject freely investigated. I therefore pass on to an examination of the books called the Old and New Testa ment.

These books beginning with Genesis and ending with Revelation (which by the bye is a book of riddles that requires a revelation to explain it) are, we are told, the word of God. It is, therefore, proper for us to know who told us so, that we may know what credit to give to the report. The answer to this question is, that nobody can tell, except that we tell one another so. The case, however, historically appears to be as follows:

When the Church Mythologists established their system, they collected all the writings they could find, and managed them as they pleased. It is a matter altogether of uncertainty to us, whether such of the writings as now appear under the name of the Old and New Testament, are in the same state in which those collectors say they found them, or whether they added, altered, abridged, or dressed them up.

Be this as it may, they decided by vote which of the books out of the collection they had made, should be the WORD OF GOD, and which should not. They rejected several; they voted others to be doubtful, such as the books called the Apocrypha; and those books which had a majority of votes, were voted to be the word of God. Had they voted otherwise, all the people since calling themselves Christians, had believed otherwise-for the belief of the one comes from the vote of the other. Who the people were that did all this, we know nothing of, they called themselves by the general name of the Church; and this is all we know of the matter.

As we have no other external evidence or authority for believing those books to be the word of God, than what I have mentioned, which is no evidence or authority at all, I come, in the next place, to examine the interna evidence contained in the books themselves.

In the former part of this Essay, I have spoken of revelation. I now proceed further with that subject, for the purpose of applying it to the books in question.

Revelation is a communication of something, which the

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