Is it, then, surprising that so many good people are shocked at the revolting ideas, so contradictory and so appalling, which hurl mortals into a state of uncertainty and doubt as to the existence of the Deity, or even to force them into absolute denial of the same? It is impossible to admit, in effect, the doctrine of the Deity of priestcraft, in which we constantly see infinite perfections, allied with imperfections the most striking; in which, when we reflect but momentarily, we shall find that it cannot produce but disorder in the imagination, and leaves it wandering among errors that reduce it to despair, or some impostors, who, to subjugate mankind, have wished to throw them into embarrassment, confound their reason, and fill them with terror. Such appear, in effect, to be the motives of those who have the arrogance to pretend to a secret knowledge, which they distribute among mankind, though they have no knowledge even of themselves. They always paint God under the traits of an inaccessible tyrant, who never shows himself but to his ministers and favorites, who please to veil him from the eyes of the vulgar; and who are violently irritated when they find any who oppose their pretensions, or when they refuse to believe the priests and their unintelligible farragoes. If, as I have often said, it be impossible to believe what we cannot comprehend, or to be intimately convinced of that of which we can form no distinct and clear ideas, we may thence conclude that, when the Christians assure us they believe that God has announced himself in some secret and peculiar way to them that he has not done to other men, either they are themselves deceived, or they wish to deceive us. Their faith, or their belief in God, is merely an acceptance of what their priests have taught them of a Being whose existence they have rendered more than doubtful to those who would reason and meditate. The Deity cannot, assuredly, be the being whom the Christians admit on the word of their theologians. Is there, in good truth, a man in the world who can form any idea of a spirit? If we ask the priests what a spirit is, they will tell us that a spirit is an immaterial being who has none of the passions of which men are the subjects. But what is an immaterial spirit? It is a being that has none of the qualities which we can fathom; that has neither form, nor extension, nor color.