treatment of a grave and difficult investigation.  I do not think any impartial judge will assert that, from this point of view, they are much better than their adversaries.  It must be admitted that they share to the full the fatal weakness of a priori philosophising, no less than the moral frivolity common to their age; while a singular want of appreciation of history, as the record of the moral and social evolution of the human race, permitted them to resort to preposterous theories of imposture, in order to account for the religious phenomena which are natural products of that evolution.

For the most part, the Romanist and Protestant adversaries of the free-thinkers met them with arguments no better than their own; and with vituperation, so far inferior that it lacked the wit.  But one great Christian Apologist fairly captured the guns of the free-thinking array, and turned their batteries upon themselves.  Speculative “infidelity” of the eighteenth century type was mortally wounded by the Analogy; while the progress of the historical and psychological sciences brought to light the important part played by the mythopoeic faculty; and, by demonstrating the extreme readiness of men to impose upon themselves, rendered the calling in of sacerdotal co-operation, in most cases, a superfluity.

Again, as in the fourteenth and the sixteenth centuries, social and political influences came into play.  The free-thinking philosophes, who objected to Rousseau’s sentimental religiosity almost as much as they did to L’Infame, were credited with the responsibility for all the evil deeds of Rousseau’s Jacobin disciples, with about as much justification as Wicliff was held responsible for the Peasants’ revolt, or Luther for the Bauern-krieg.  In England, though our ancien regime was not altogether lovely, the social edifice was never in such a bad way as in France; it was still capable of being repaired; and our forefathers, very wisely, preferred to wait until that operation could be safely performed, rather than pull it all down about their ears, in order to build a philosophically planned house on brand-new speculative foundations.  Under these circumstances, it is not wonderful that, in this country, practical men preferred the Gospel of Wesley and Whitfield to that of Jean Jacques; while enough of the old leaven of Puritanism remained to ensure the favour and support of a large number of religious men to a revival of evangelical supernaturalism.  Thus, by degrees, the free-thinking, or the indifference, prevalent among us in the first half of the eighteenth century, was replaced by a strong supernaturalistic reaction, which submerged the work of the free-thinkers; and even seemed, for a time, to have arrested the naturalistic movement of which that work was an imperfect indication.  Yet, like Lollardry, four centuries earlier, free-thought merely took to running underground, safe, sooner or later, to return to the surface.