If in every system of divine revelation, I complain of not seeing either the wisdom, goodness, or equity of God; if I suspect knavery, ambition, or interest; it is replied, that God has confirmed by miracles the mission of those, who speak in his name. But was it not more simple for him to appear in person, to explain his nature and will? Again, if I have the curiosity to examine these miracles, I find, that they are improbable tales, related by suspected people, who had the greatest interest in giving out that they were the messengers of the Most High. What witnesses are appealed to in order to induce us to believe incredible miracles? Weak people, who existed thousands of years ago, and who, even though they could attest these miracles, may be suspected of being duped by their own imagination, and imposed upon by the tricks of dexterous impostors. But, you will say, these miracles are written in books, which by tradition have been transmitted to us. By whom were these books written? Who are the men who have transmitted them? They are either the founders of religions themselves, or their adherents and assigns. Thus, in religion, the evidence of interested parties becomes irrefragable and incontestable. 127. God has spoken differently to every people. The Indian believes not a word of what He has revealed to the Chinese; the Mahometan considers as fables what He has said to the Christian; the Jew regards both the Mahometan and Christian as sacrilegious corrupters of the sacred law, which his God had given to his fathers. The Christian, proud of his more modern revelation, indiscriminately damns the Indian, Chinese, Mahometan, and even the Jew, from whom he receives his sacred books. Who is wrong or right? Each exclaims, _I am in the right!_ Each adduces the same proofs: each mentions his miracles, diviners, prophets, and martyrs. The man of sense tells them, they are all delirious; that God has not spoken, if it is true that he is a spirit, and can have neither mouth nor tongue; that without borrowing the organ of mortals, God could inspire his creatures with what he would have them learn; and that, as they are all equally ignorant what to think of God, it is evident that it has not been the will of God to inform them on the subject. The followers of different forms of worship which are established, accuse one another of superstition and impiety. Christians look with abhorrence upon the Pagan, Chinese, and Mahometan superstition. Roman Catholics treat, as impious, Protestant Christians; and the latter incessantly declaim against the superstition of the Catholics. They are all right. To be impious, is to have opinions offensive to the God adored; to be superstitious, is to have of him false ideas. In accusing one another of superstition, the different religionists resemble humpbacks, who reproach one another with their deformity. 128.