You thus perceive, Madam, on which side the morality of the Freethinkers leans, what advantages it possesses over that inculcated on the superstitious devotee, who knows no other rule than the caprice of his priest, nor any other morality than what suits the interest of the clergy, nor any other virtues than such as make him the slave of their will, and which are too often in opposition to the great interests of mankind. Thus you perceive, that what is understood by the natural morality of the Freethinker, is much more constant and more sure than that of the superstitious, who believe they can render themselves agreeable to God by the intercession of priests. If the Freethinker is blind or corrupted, by not knowing his duties which nature prescribes to him, it is precisely in the same way as the superstitious, whose invisible motives and sacred guides prevent him not from going occasionally astray.
These reflections will serve to confirm what I have already said, to prove that morality has nothing in common with religion; and that religion is its own enemy, though it pretends to dispense with support from other sources. True morality is founded on the nature of man; the morality of religion is founded only on the chimeras of imagination, and on the caprice of those who speak of the Deity in a language too often contrary to nature and right reason.
Allow me, then, Madam, to repeat to you, that morality is the only natural religion for man; the only object worthy his notice on earth; the only worship which he is required to render to the Deity. It is uniform, and replete with obvious duties, which rest not on the dictation of priests, blabbing chit-chat they do not understand. If it be this morality which I have defined, that makes us what we are, ought we not to labor strenuously for the happiness of our race? If it be this morality that makes us reasonable; that enables us to distinguish good from evil, the useful from the hurtful; that makes us sociable, and enables us to live in society to receive and repay mutual benefits; we ought at least to respect all those who are its friends. If it be this morality which sets bounds to our temper, it is that which interdicts the commission in thought, word, or action, of what would injure another, or disturb the happiness of society. If it attach us to the preservation of all that is dear to us, it points out how by a certain line of conduct we may preserve ourselves; for its laws, clear and of easy practice, inflict on those who disobey them instant punishment, fear, and remorse; on the other hand, the observance of its duties is accompanied with immediate and real advantages, and notwithstanding the depravity which prevails on earth, vice always finds itself punished, and virtue is not always deprived of the satisfaction it yields, of the esteem of men, and the recompense of society; even if men are in other respects unjust, they will concede to the virtuous the due meed of praise.