Is this a language worthy of a God?  We will pass the same judgment upon Him if we examine.  His actions more closely.  Because, firstly, He is represented as running all over a country preaching the approach of a pretended kingdom; Secondly, As having been transported by the Devil upon a high mountain, from which He believed He saw all the kingdoms of the world; this could only happen to a visionist; for it is certain, there is no mountain upon the earth from which He could see even one entire kingdom, unless it was the little kingdom of Yvetot, which is in France; thus it was only in imagination that He saw all these kingdoms, and was transported upon this mountain, as well as upon the pinnacle of the temple.  Thirdly, When He cured the deaf-mute, spoken of in St. Mark, it is said that He placed His fingers in the ears, spit, and touched his tongue, then casting His eyes up to Heaven, He sighed deeply, and said unto him:  “Ephphatha!” Finally, let us read all that is related of Him, and we can judge whether there is anything in the world more ridiculous.

Having considered some of the silly things attributed to God by our Christ-worshipers, let us look a little further into their mysteries.  They worship one God in three persons, or three persons in one God, and they attribute to themselves the power of forming Gods out of dough, and of making as many as they want.  For, according to their principles, they have only to say four words over a certain quantity of wine or over these little images of paste, to make as many Gods of them as they desire.  What folly!  With all the pretended power of their Christ, they would not be able to make the smallest fly, and yet they claim the ability to produce millions of Gods.  One must be struck by a strange blindness to maintain such pitiable things, and that upon such vain foundation as the equivocal words of a fanatic.  Do not these blind theologians see that it means opening a wide door to all sorts of idolatries, to adore these paste images under the pretext that the priests have the power of consecrating them and changing them into Gods?

Can not the priests of the idols boast of having a similar ability?

Do they not see, also, that the same reasoning which demonstrates the vanity of the gods or idols of wood, of stone, etc., which the Pagans worshiped, shows exactly the same vanity of the Gods and idols of paste or of flour which our Christ-worshipers adore?  By what right do they deride the falseness of the Pagan Gods?  Is it not because they are but the work of human hands, mute and insensible images?  And what kind of Gods are those which we preserve in boxes for fear of the mice?

What are these boasted resources of the Christ-worshipers?  Their morality?  It is the same as in all religions, but their cruel dogmas produced and taught persecution and trouble.  Their miracles?  But what people has not its own, and what wise men do not disdain these fables?  Their prophecies?  Have we not shown their falsity?  Their morals?  Are they not often infamous?  The establishment of their religion? but did not fanaticism begin, and has not intrigue visibly sustained this edifice?  The doctrine? but is it not the height of absurdity?