Conclude, then, with me, Madam, that the revelation of a religion to only a single tribe or nation sets forth a God neither good, impartial, nor equitable, but an unjust and capricious tyrant, who, though he may show kindness and preference to some of his creatures, at any rate acts with the greatest cruelty towards all the others. This admitted, revelation does not prove the goodness, but the caprice and partiality of the God that religion represents to us as full of sagacity, benevolence, and equity, and that it describes as the common father of all the inhabitants of the earth. If the interest and self-love of those whom he favors makes them admire the profound views of a God because he has loaded them with benefits to the prejudice of their brethren, he must appear very unjust, on the other hand, to all those who are the victims of his partiality. A hateful pride alone could induce a few persons to believe that they were, to the exclusion of all others, the cherished children of Providence. Blinded by their vanity, they do not perceive that it is to give the lie to universal and infinite goodness to suppose that God was capable of favoring with his preference some men or nations, to the exclusion of others. All ought to be equal in his eyes if it is true they are all equally the work of his hands. It is, nevertheless, upon partial revelations that are founded all the religions of the world. In the same manner that every individual believes himself the most important being in the universe, every nation entertains the idea that it ought to enjoy the peculiar tenderness of the Sovereign of nature, to the exclusion of all the others. If the inhabitants of Hindostan imagine that it was for them alone that Brama spoke, the Jews and the Christians have persuaded themselves that it was only for them that the world was created, and that it is solely for them that God was revealed. But let us suppose for a moment that God has really made himself known. How could a pure spirit render himself sensible? What form did he take? Of what material organs did he make use in order to speak? How can an infinite Being communicate with those which are finite? I may be assured that, to accommodate himself to the weakness of his creatures, he made use of the agency of some chosen men to announce his wishes to all the rest, and that he filled these agents with his spirit, and spoke by their mouths. But can we possibly conceive that an infinite Being could unite himself with the finite nature of man? How can I be certain that he who professes to be inspired by the Divinity does not promulgate his own reveries or impostures as the oracles of heaven? What means have I of recognizing whether God really speaks by his voice? The immediate reply will be, that God, to give weight to the declarations of those whom he has chosen to be his interpreters, endowed them with a portion of his own omnipotence, and that they wrought miracles to prove their divine mission.