But I believe, Madam, that you are now thoroughly convinced that the true friends of the human race and of governments cannot also be the friends of religion and of priests. Whatever may be the motives or the passions which determine men to incredulity, whatever may be the principles which flow from it, they cannot be so pernicious as those which emanate directly and necessarily from a religion so absurd and so atrocious as Christianity. Incredulity does not claim extraordinary privileges as flowing from a partial God; it pretends to no right of despotism over men's consciences; it has no pretexts for doing violence to the minds of mankind; and it does not hate and persecute for a difference of opinion. In a word, the incredulous, have not an infinity of motives, interests, and pretexts to injure, with which the zealous partisans of religion are abundantly provided. The unbeliever in Christianity, who reflects, perceives that without going out of this world there are pressing and real motives which invite to virtuous conduct; he feels the interest that he has in self-preservation, and of avoiding whatever is calculated to injure another; he sees himself united by physical and reciprocal wants with men who would despise him if he had vices, who would detest him if he was guilty of any action contrary to justice and virtue, and who would punish him if he committed any crimes, or if he outraged the laws. The idea of decency and order, the desire of meriting the approbation of his fellow-citizens, and the fear of being subjected to blame and punishment, are sufficient to govern the actions of every rational man. If, however, a citizen is in a sort of delirium, all the credulity in the world will not be able to restrain him. If he is powerful enough to have no fear of men on this earth, he will not regard the divine law more than the hatred and the disdain of the judges he has constantly before his eyes. But the priests may perhaps tell us that the fear of an avenging God at least serves to repress a great number of latent crimes that would appear but for the influence of religion. Is it true, however, that religion itself prevents these latent crimes? Are not Christian nations full of knaves of all kinds, who secretly plot the ruin of their fellow-beings? Do not the most ostensibly credulous persons indulge in an infinity of vices for which they would blush if they were by chance brought to light? A man who is the most persuaded that God sees all his actions frequently does not blush to commit deeds in secret from which he would refrain if beheld by the meanest of human beings.