the facts which it relates； corroborated by no concurring
testimony； and resembling those fabulous accounts； which
every nation gives of its origin。 Upon reading this book； we
find it full of prodigies and miracles。 It gives an account
of a state of the world and of human nature entirely
different from the present： Of our fall from that state： Of
the age of man； extended to near a thousand years： Of the
destruction of the world by a deluge： Of the arbitrary
choice of one people； as the favourites of heaven； and that
people the countrymen of the author： Of their deliverance
from bondage by prodigies the most astonishing imaginable： I
desire any one to lay his hand upon his heart； and after a
serious consideration declare； whether he thinks that the
falsehood of such a book； supported by such a testimony；
would be more extraordinary and miraculous than all the
miracles it relates； which is； however； necessary to make it
be received； according to the measures of probability above
established。
What we have said of miracles may be applied； without
any variation； to prophecies； and indeed； all prophecies are
real miracles； and as such only； can be admitted as proofs
of any revelation。 if it did not exceed the capacity of
human nature to foretell future events； it would be absurd
to employ any prophecy as an argument for a divine mission
or authority from heaven。 So that； upon the whole； we may
conclude； that the not only was at
first attended with miracles； but even at this day cannot be
believed by any reasonable person without one。 Mere reason
is insufficient to convince us of its veracity： And whoever
is moved by to assent to it； is conscious of a
continued miracle in his own person； which subverts all the
principles of his understanding； and gives him a
determination to believe what is most contrary to custom and
experience。
* * * *
SECTION XI。
Of a Particular Providence and of a Future State。
I W/AS lately engaged in conversation with a friend
who loves sceptical paradoxes； where； though he advanced
many principles； of which I can by no means approve； yet as
they seem to be curious； and to bear some relation to the
chain of reasoning carried on throughout this enquiry； I
shall here copy them from my memory as accurately as I can；
in order to submit them to the judgement of the reader。
Our conversation began with my admiring the singular
good fortune of philosophy； which； as it requires entire
liberty above all other privileges； and chiefly flourishes
from the free opposition of sentiments and argumentation；
received its first birth in an age and country of freedom
and toleration； and was never cramped； even in its most
extravagant principles； by any creeds； concessions； or penal
statutes。 For； except the banishment of P/ROTAGORAS； and
the death of S/OCRATES； which last event proceeded partly
from other motives； there are scarcely any instances to be
met with； in ancient history； of this bigoted jealousy； with
which the present age is so much infested。 E/PICURUS lived
at A/THENS to an advanced age； in peace and tranquillity：
E/PICUREANS＇33＇ were even admitted to receive the
sacerdotal character； and to officiate at the altar； in the
most sacred rites of the established religion： And the
public encouragement＇34＇ of pensions and salaries was
afforded equally； by the wisest of all the R/OMAN
emperors＇35＇； to the professors of every sect of philosophy。
How requisite such kind of treatment was to philosophy； in
her early youth； will easily be conceived； if we reflect；
that； even at present； when she may be supposed more hardy
and robust； she bears with much difficulty the inclemency of
the seasons； and those harsh winds of calumny and
persecution； which blow upon her。
You admire； says my friend； as the singular good
fortune of philosophy； what seems to result from the natural
course of things； and to be unavoidable in every age and
nation。 This pertinacious bigotry； of which you complain； as
so fatal to philosophy； is really her offspring； who； after
allying with superstition； separates himself entirely from
the interest of his parent； and becomes her most inveterate
enemy and persecutor。 Speculative dogmas of religion； the
present occasions of such furious dispute； could not
possibly be conceived or admitted in the early ages of the
world； when mankind； being wholly illiterate； formed an idea
of religion more suitable to their weak apprehension； and
composed their sacred tenets of such tales chiefly as were
the objects of traditional belief； more than of argument or
disputation。 After the first alarm； therefore； was over；
which arose from the new paradoxes and principles of the
philosophers； these teachers seem ever after； during the
ages of antiquity； to have lived in great harmony with the
established superstition； and to have made a fair partition
of mankind between them； the former claiming all the learned
and wise； the latter possessing all the vulgar and
illiterate。
It seems then； say I； that you leave politics entirely
out of the question； and never suppose； that a wise
magistrate can justly be jealous of certain tenets of
philosophy； such as those of E/PICURUS； which； denying a
divine existence； and consequently a providence and a future
state； seem to loosen； in a great measure the ties of
morality； and may be supposed； for that reason； pernicious
to the peace of civil society。
I know； replied he； that in fact these persecutions
never； in any age； proceeded from calm reason； or from
experience of the pernicious consequences of philosophy； but
arose entirely from passion and prejudice。 But what if I
should advance farther； and assert； that if E/PICURUS had
been accused before the people； by any of the
or informers of those days； he could easily have defended
his cause； and proved his principles of philosophy to be as
salutary as those of his adversaries； who endeavoured； with
such zeal； to expose him to the public hatred and jealousy？
I wish； said I； you would try your eloquence upon so
extraordinary a topic； and make a speech for E/PICURUS；
which might satisfy； not the mob of A/THENS； if you will
allow that ancient and polite city to have contained any
mob； but the more philosophical part of his audience； such
as might be supposed capable of comprehending his arguments。
The matter would not be difficult； upon such
conditions； replied he： And if you please； I shall suppose
myself E/PICURUS for a moment； and make you stand for the
A/THENIAN people； and shall deliver you such an harangue as
will fill all the urn with white beans； and leave not a
black one to gratify the malice of my adversaries。
Very well： Pray proceed upon these suppositions。
I come hither； O ye A/THENIANS； to justify in your
assembly what I maintain in my school； and I find myself
impeached by furious antagonists； instead of reasoning with
calm and dispassionate enquirers。 Your deliberations； which
of right should be directed to questions of public good； and
the interest of the commonwealth； are diverted to the
disquisitions of speculative philosophy； and these
magnificent； but perhaps fruitless enquiries； take place of
your more familiar but more useful occupations。 But so far
as in me lies； I will prevent this abuse。 We shall not here
dispute concerning the origin and government of worlds。 We
shall only enquire how far such questions concern the public
interest。 And if I can persuade you； that they are entirely
indifferent to the peace of society and security of
government； I hope that you will presently send us back to
our schools； there to examine； at leisure； the question the
most sublime； but； at the same time； the most speculative of
all philosophy。
The religious philosophers； not satisfied with the
tradition of your forefathers； and doctrine of your priests
（in which I willingly acquiesce）； indulge a rash curiosity；
in trying how far they can establish religion upon the
principles of reason； and they thereby excite； instead of
satisfying； the doubts； which naturally arise from a
diligent and scrutinous enquiry。 They paint； in the most
magnificent colours； the order； beauty； and wise arrangement
of the universe； and then ask； if such a glorious display of
intelligence could proceed from the fortuitous concourse of
atoms； or if chance could produce what the greatest genius
can never sufficiently admire。 I shall not examine the
justness of this argument。 I shall allow it to be as solid
as my antagonists and accusers can desire。 It is sufficient；
if I can prove； from this very reasoning； that the question
is entirely speculative； and that； when； in my philosophical
disquisitions； I deny a providence and a future state； I
undermine not the foundations of society； but advance
principles； which they themselves； upon their own topics； if
they argue consistently； must allow to be solid and
satisfactory。
You then； who are my accusers； have acknowledged； that
the chief or sole argument for a divine existence （which I
never questioned） is derived from the order of nature； where
there appear such marks of intelligence and design； that you
think it extravagant to assign for its cause； either chance；
or the blind and unguided force of matter。 You allow； that
this is an argument drawn from effects to causes。 From the
order of the work； you infer； that there must have been
project and forethought in the workman。 If you cannot make
out this point； you allow； that your conclusion fails； and
you pretend not to establish the conclusion in a greater
latitude than the phenomena of nature will justify。 These
are your concessions。 I desire you to mark the consequences。
When we infer any particular cause from an effect； we
must proportion the one to the other； and can never be
allowed to ascribe to the cause any qualities； but what are
exactly sufficient to produce the effect。 A body of ten
ounces raised in any scale may serve as a proof； that the
counter