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Thus the DEICOLIST himself, on the most important occasions of life, reckons more stedfastly upon the force of natural motives, than upon those supernatural inducements furnished by superstition: the same man, who vilifies the motives that an atheist can have to do good and abstain from evil, makes use of them himself on this occasion, because he feels they are the most substantive he can employ.
The theist, however, will not fail to tell the atheist, as he calls him, that these systems are not such as superstition paints them; that the colours are coarse, too glaring, ill assorted, the perspective out of all keeping; he will then exhibit his own picture, in which the tints are certainly blended with more mellowness, the colouring of a more pleasing hue, the whole more harmonious, but the distances equally indistinct: the atheist, in reply, will say, that superstition itself, with all the absurd prejudices, all the mischievous notions to which it gives birth, are only corollaries drawn from the fallacious ideas, from those obscure principles, which the deicolist himself indulges.
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