elated act was the only evidence that could give sanction
to the former part, the whole of it falls to the ground, because that
evidence never was given. Instead of this, a small number of persons,
not more than eight or nine, are introduced as proxies for the whole
world, to say they saw it, and all the rest of the world are called
upon to believe it. But it appears that Thomas did not believe the
resurrection; and, as they say, would not believe without having ocular
and manual demonstration himself. So neither will I; and the reason is
equally as good for me, and for every other person, as for Thomas.

It is in vain to attempt to palliate or disguise this matter. The story,
so far as relates to the supernatural part, has every mark of fraud and
imposition stamped upon the face of it. Who were the authors of it is
as impossible for us now to know, as it is for us to be assured that the
books in which the account is related were written by the persons whose
names they bear. The best surviving evidence we now have respecting this
affair is the Jews. They are regularly descended from the people who
lived in the time this resurrection and ascension is said to have
happened, and they say 'it is not true.' It has long appeared to me a
strange inconsistency to cite the Jews as a proof of the truth of the
story. It is just the same as if a man were to say, I will prove the
truth of what I have told you, by producing the people who say it is
false.

That such a person as Jesus Christ existed, and that he was crucified,
which was the mode of execution at that day, are historical relations
strictly within the limits of probability. He preached most excellent
morality, and the equality of man; but he preached also against the
corruptions and avarice of the Jewish priests, and this brought upon
him the hatred and vengeance of the whole order of priest-hood. The
accusation which those priests brought against him was that of sedition
and conspiracy against the Roman government, to which the Jews were
then subject and tributary; and it is not improbable that the Roman
government might have some secret apprehension of the effects of his
doctrine as well as the Jewish priests; neither is it improbable that
Jesus Christ had in contemplation the delivery of the Jewish nation
from the bondage of the Romans. Between the two, however, this virtuous
reformer and revolutionist lost his life. [NOTE: The French work has
here: "However this may