he
general question of a Divinity; subjects of a very distinct enquiry,
and which in the Letters to a Philosophical Unbeliever are very
carefully separated. The subject of revelation is indeed promised
afterwards to be taken up, provided the argument in favour of Natural
Religion meets with a good reception. How, Dr. Priestley, you can judge
of that reception I am at a loss to know, otherwise than by the number
of editions you publish. It is then in the sum total just as much as if
you had said, "provided this book sells well I will write another." Yet
it may be sold to many such readers as I have been, though you will
hardly call such reception good. You that have wrote so much, to whom
it is so easy to write more, who profess a belief of revelation, such a
laborious enquirer, and so great a master of the art of reasoning,
should rather have engaged at once to prove in a subsequent publication
the truth of revealed religion in arguments, as candid and as fairly
drawn as those you have used in proof of a Deity independent of
revelation. Different as I am in qualifications from you, not very
learned, far from industrious, unused to publish, I do now promise
that when you shall have brought into light your intended letters in
behalf of revelation I will answer them. I hope you will take it as an
encouragement to write that you are sure you shall have an answer. I
mean you should, and I am sure I shall think myself greatly honoured if
you will descend so far as to reply to my present answer. I know you
have been used in controversies to have the last word, and in this I
shall not baulk your ambition; for notwithstanding any defect of my
plea in favour of atheism I mean to join issue upon your replication,
and by no means, according to the practice and language of the lawyers,
to put in a rejoinder. Should your arguments be defectively answered by
me, should your learning and your reasoning be more conspicuous than
mine, I shall bear your triumph without repining.

I declare I am rather pleased there are so few atheists than at all
anxious to make more. I triumph in my superior light. I am like the Jew
or the Bramin who equally think themselves privileged in their superior
knowledge of the Deity. With me and with my friend the comparison holds
by way of contrast, for we are so proud in our singularity of being
atheists that we will hardly open our lips in company, when the
question is started for fear of making converts, an