Men do not long dispute on objects that are cognizable to their senses, and which they can submit to the test of experience. The number of self-evident truths on which men agree is very small; and the fundamentals of morality are among this number. It is obvious to all men of sense, that beings, united in society, require to be regulated by justice, that they ought to respect the happiness of each other, that mutual succor is indispensable; in a word, that they are obliged to practise virtue, and to be useful to society, for personal happiness. It is evident to demonstration, that the interest of our preservation excites us to moderate our desires, and put a bridle on our passions; to renounce dangerous habits, and to abstain from vices which can only injure our fortune, and undermine our health. These truths are evident to every being whose passions have not dominion over his reason; they are totally independent of theological speculations, which have neither evidence nor demonstration, and which our mind can never verify; they have nothing in common with the religious opinions on which the imagination soars from earth to sky, nor with the fanaticism and credulity which are so frequently producing among mankind the most opposite principles to morality and the well-being of society. They who are of the Freethinkers' opinions are not more dangerous than they who are of the priests' opinions. In short, Christianity has produced effects more appalling than heathenism. The speculative principles of the Freethinkers have done no injury to society; the contagious principles of fanaticism and enthusiasm have only served to spread disorder on the earth. If there are dangerous notions and fatal speculations in the world, they are those of the devotees, who obey a religion that divides men, and excites their passions, and who sacrifice the interests of society, of sovereigns, and their subjects, to their own ambition, their avarice, their vengeance and fury. There is no question that the Freethinker has motives to be good, even though he admit not notions that bridle his passions. It is true that the Freethinker has no invisible motives, but he has motives, and a visible restraint, which, if he reflects, cannot fail to regulate his actions. If he doubts about religion, he does not question the laws of moral obligation; nor that it is his duty to moderate his passions, to labor for his happiness and that of others, to avoid hatred, disdain, and discord as crimes; and that he should shun vices which may injure his constitution, reputation, and fortune. Thus, relatively to his morality, the Freethinker has principles more sure than those of superstition and fanaticism. In fine, if nothing can restrain the Freethinker, a thousand forces united would not prevent the fanatic from the commission of crimes, and the violation of duties the most sacred.