You carry your audacity so far as to discover atheism in the following words, Who produces motion in nature? God. "Who produces vegetation in plants? God. Who produces motion in animals? God. Who produces thought in man? God." We cannot so properly say on this occasion, "_Mentiris impudentissime_"; but we should rather say you impudently blaspheme the truth. We conclude with observing that the hero of the ex-Jesuit Paulian is the ex-Jesuit Patouillet, the author of a bishop's mandate in which all the parliaments of the kingdom are insulted. This mandate was burned by the hands of the executioner. Nothing after this was wanting but for the ex-Jesuit Paulian to elevate the ex-Jesuit Nonnotte to be a father of the church, and to canonize the Jesuits Malagrida, Guignard, Garnet, and Oldham, and all other Jesuits to whom God has granted the grace of being hanged or quartered; they were all of them great metaphysicians, great philosophico-theologians. SECTION IV. People who never think frequently inquire of those who do think, what has been the use of philosophy? To destroy in England the religious rage which brought Charles I. to the scaffold; to deprive an archbishop in Sweden of the power, with a papal bull in his hand, of shedding the blood of the nobility; to preserve in Germany religious peace, by holding up theological disputes to ridicule; finally, to extinguish in Spain the hideous and devouring flames of the Inquisition. Gauls! unfortunate Gauls! it prevents stormy and factious times from producing among you a second "Fronde," and a second "Damiens." Priests of Rome! it compels you to suppress your bull _In cœna domini,_ that monument of impudence and stupidity. Nations! it humanizes your manners. Kings, it gives you instruction! SECTION V. The philosopher is the lover of wisdom and truth; to be a sage is to avoid the senseless and the depraved. The philosopher, therefore, should live only among philosophers. I will suppose that there are still some sages among the Jews; if one of these, when dining in company with some rabbis, should help himself to a plate of eels or hare, or if he cannot refrain from a hearty laugh at some superstitious and ridiculous observations made by them in the course of conversation, he is forever ruined in the synagogue; the like remark may be made of a Mussulman, a Gueber, or a Banian. I know it is contended by many that the sage should never develop his opinions to the vulgar; that he should be a madman with the mad, and foolish among fools; no one, however, has yet ventured to say that he should be a knave among knaves. But if it be required that a sage should always join in opinion with the deluders of mankind, is not this clearly the same as requiring that he should not be an honest man? Would any one require that a respectable physician should always be of the same opinion as charlatans?