Thus the atheist, however wicked he may be supposed, will at most be upon a level with the devotee, whose superstition encourages him to commit crimes, which it transforms into virtue. As to conduct, if he be debauched, voluptuous, intemperate, adulterous, the atheist in this differs in nothing from the most credulously superstitious, who frequently knows how to connect these vices with his credulity, to blend with his superstition certain atrocities, for which his priests, provided he renders due homage to their power, especially if he augments their exchequer, will always find means to pardon him. If he be in Hindoostan, his brahmins will wash him in the sacred waters of the Ganges, while reciting a prayer. If he be a Jew, upon making an offering, his sins will be effaced. If he be in Japan, he will be cleansed by performing a pilgrimage. If he be a Mahometan, he will be reputed a saint, for having visited the tomb of his prophet; the Roman pontiff himself will sell him indulgences; but none of them will ever censure him for those crimes he may have committed in the support of their several faiths. We are constantly told, that the indecent behaviour of the official expounders of superstition, the criminal conduct of the priests, or of their sectaries, proves nothing against the goodness of their systems. Admitted: but wherefore do they not say the same thing of the conduct of those whom they call atheists, who, as we have already proved, way have a very substantive, a very correct system of morality, even while leading a very dissolute life? If it be necessary to judge the opinions of mankind according to their conduct, which is the theory that would bear the scrutiny? Let us, then, examine the opinion of the atheist, without approving his conduct; let us adopt his mode of thinking, if we find it marked by the truth; if it shall appear useful; if it shall be proved rational; but let us reject his mode of action, if that should be found blameable. At the sight of a work performed with truth, we do not embarrass ourselves with the morals of the workman: of what importance is it to the universe, whether the illustrious Newton was a sober, discreet citizen, or a debauched intemperate man? It only remains for us to examine his theory; we want nothing more than to know whether he has reasoned acutely; if his principles be steady; if the parts of his system are connected; if his work contains more demonstrable truths, than bold ideas? Let us judge in the same manner of the principles of the atheist; if they appear strange, if they are unusual, that is a solid reason for probing them more strictly; if he has spoken truth, if he has demonstrated his positions, let us yield to the weight of evidence; if he be deceived in some parts, let us distinguish the true from the false; but do not let us fall into the hacknied prejudice, which on account of one error in the detail, rejects a multitude of incontestible truisms.