As soon as Jesus had quitted Nicodemus he left Je rusalem, his abode in which had become very dangerous, and betook himself to wandering through the country of Judea, where he enjoyed greater safety. There is reason to presume, that the scandal he had occasioned in the capital, where so great a multitude were then assembled, had not failed to make him known to many; he however succeeded in gaining partisans in the country. But how did he employ himself during this period? St. John informs us, in chapter third, that he baptized; thereafter he tells us, in chapter fourth, that he did not baptize, but that his disciples baptized for him.

One thing is certain, that after this he quitted Judea on purpose to go into Galilee. It was perhaps to be still more private, or to prevent the schism, which, according to the gospel, was ready to take place between the Jews baptized by John, and those whom Jesus and

all difficulties, by saying it is a mystery. Besides, the interest of the clergy dictates that man should know nothing of that pretended science, of which they have made themselves the depositaries.

Revelation, remarks the same intelligent writer, far from being a proof of the goodness of God, or of his commiseration for men, is only a proof of his malice. Indeed all revelation supposes the Divinity has been capable of leaving the human species, during a considerable period, unacquainted with truths the most important to their happiness. This revelation, made to a small number of chosen men, would moreover suppose a partiality, and an unjust predilection, but litle compatible with the goodness of the common father of the human race. revelation injures the divine immutability, since, by it, God would have permited men, at one time, to be ignorant of his will, and, at another time, that they should be instructed in it.

This

his disciples had on their part baptized. Jesus conceived that prudence required him to be at a distance, in order to leave the field more free to a man whom he knew still useful to his own interest, and who, as we have seen, contented himself with playing the second part under him. It very soon appeared that Christ made a greater number of proselytes than his cousin, and this circumstance in the end might have created a misunderstanding between them. Jesus therefore directed his march toward Samaria, whither we are to

follow him, and from thence he again passed into Galilee.

CHAPTER VI.

ADVENTURE OF JESUS WITH THE FEMALE SAMARITANHIS JOURNEY AND MIRACLES IN THE COUNTRY

OF THE GERASENES.

IT may be observed here once for all, that in this examination of the history of Jesus, we follow the most generally received arrangement of facts, without meaning to guarantee, that they occurred precisely in that order. Chronological mistakes are not of much importance, when they do not influence the nature of events. Besides, the evangelists, without fixing any eras, content themselves with saying at that time, which, at the period we live, dispenses with our giving a very exact chronology of the following transactions. Precision, indeed, would require a labour as immense as superfluous, and would only tend to shew that the history of Jesus, dictated by the Holy Ghost, is much more incorrect than that of celebrated Pagans, even of an antiquity more remote. It would also prove that the inspired writers of this important history contradict themselves every instant, by making their hero act at the same time in different places, and often remote from each other. On the other hand, this painful labour would not inform us which of the evangelists we ought to follow in preference to his brethren, seeing all in the eyes of faith have equally truth on their side. Time and place

change nothing in the nature of facts; and it is from these facts we must endeavour to form our ideas of the legislator of the Christians.

Jesus having begun his journey in the summer season, felt himself oppressed with thirst near Sichar, in the country of Samaria; an incident which gave rise to a singular adventure. Near this city there was a well, known by the name of the fountain of Jacob. Fatigued with his journey, Christ sat down on the brink of the well, waiting the return of his disciples, who had gone to the city in quest of provisions. It was about noon, when a female came to draw water from the fountain. Jesus asked her to drink out of the vessel she held; but the Samaritan, who knew from his countenance that he was a Jew, was astoni shed at his request, as there was no commerce or friendship between the orthodox Jews and the Samaritans. According to the custom of partisans of differ ent sects, they detested each other most cordially. The Messiah, who was not so delicate as the ordinary Jews, undertook the conversion of the female heretic, for whose sex and profession we find in him a weakness through the whole course of his history. "If thou knewest," said he to her, "the gift of God, and who it is that saith to thee, Give me to drink, thou wouldst have asked of him, and he would have given thee living water." The Samaritan woman, who did not observe Jesus have any vessel in his hand, asked from whence he could draw the living water of which he spoke? On this the Messiah, assuming a mysteri ous tone,* answered her, "Whoso drinketh of

*A mysterious and unintelligible tone is essentially neces sary to the ministers of all religions. A clear intelligible rellgion without mystery, would appear less divine to the gene

this well shall thirst again, but whosoever drinketh of the water that I shall give him shall never thirst; it shall be in him a well of water springing up into everlasting life."Our female adventurer, who was a dame of easy virtue, asked some of that marvellous water, calculated to exempt ber from coming afterwards to draw any; Jesus, who, from the discourse, had been able to discover the profession of this woman, ingeniously got eff from the business, by telling her to go seek her husband and return; reckoning, perhaps, on being able to steal away when she was gone. But the lady related to him her life; gave some details of her conduct; and thereby enabled him to conjecture enough of it to speak as a conjuror. Accordingly he told her that she had had five husbands; that she had none at that time, and that the man with whom she lived was only a gallant. Immediately, the Samaritan woman took Jesus for a sorcerer or a prophet; he did not deny it; and as he was not afraid of being stoned or punished at the moment, he made bold for the first time to confess that he was the Messiah.

They were at this part of their dialogue, when the

rality of men, and would be less useful to the sacerdotal order, whose interest it is that the people should comprehend nothing of that which they believe to be the most important to them. Here is without doubt the secret of the clergy. The priest must have a metaphysical and incomprehensible Deity, whom he makes speak and act in an unintelligible manner, reserving to himself the right of explaining to mortals his pleasure in his own manner; while the people, who in general wish to have their imaginations pleased, rather than their understandings instructed, give the preference to a God that is most concealed, most mysterious, and most unknown. Hence the transition of many nations, who adored the sun, to the worship of an invisible agency.Mirabaud