The millions of Christian people who have been trained up in the way they should not go, by this active class of fanatics, are naturally either opposed to reason or impervious to it.  Hence, arguing with them is sheer waste of brains and leisure—­a casting of pearls before swine.  They are convinced not only that the wisdom of the world is foolishness with God, but that wisdom with God is foolishness with the world; nor will any one affirm their ‘moderation’ in respect to unbelievers one tittle more moderate than Robert Hall’s; or that they are one tittle less disposed than ‘that good and great man,’ to think those who bring heretics to the stake at Geneva or elsewhere, ’do well approve themselves to God’s Church.’  Educated, that is to say, duped as they are, they cannot but think unbelief highly criminal, and when practicable, or convenient, deal with it as such.  Atheists would, be ‘astonished with a great astonishment’ if they did not.  Their crafty teachers adjure them to do so ‘on peril of their souls;’ and if, as Mr. Jay, of Bath, said in one of his best sermons, ’the readiest way in the world to thin heaven, and replenish the regions of hell, is to call in the spirit of bigotry,’ the Author of this Apology would not for all the treasures of India stand in the shoes of these men, whose whole time and energies are employed in generating and perpetuating that detestable spirit.  But when your Rylands, and Balguys and Beatties, and Watsons and Halls make a merit of abusing those who cannot believe as they believe, what can be hoped or expected from the tribe of illiterate canters, who ‘go about Mawworming?’

It is nevertheless true, that Atheists have been helped to some of their best arguments by adversaries.  Bishop Watson, to wit, has suggested objections to belief in the Christian’s Deity, which they who hold no such belief, consider unanswerable.  In his famous ‘Apology’ he desired to know what Paine thought ’of an uncaused cause of everything, and a Being who has no relation to time, not being older to day than he was yesterday, nor younger to day than he will be to-morrow—­who has no relation to space, not being a part here and a part there, or a whole anywhere? of an omniscient Being who cannot know the future actions of man, or if his omniscience enables him to know them, of the contingency of human actions? of the distinction between vice and virtue, crime and innocence, sin and duty? of the infinite goodness of a Being who existed through eternity, without any emanation of his goodness manifested in the creation of sensitive beings? or if it be contended that there was an eternal creation of an effect coeval with its ’cause, of matter not posterior to its maker? of the existence of evil, moral and natural, in the work of an Infinite Being, powerful, wise, and good? finally, of the gift of freedom of will, when the abuse of freedom becomes the cause of general misery?’ [20:1]