the universe, we, as rational beings, contend there is no God. We do
not suppose the existence of any being, of which there is no evidence,
when such supposition, if admitted, so far from diminishing would only
increase a difficulty, which at best is sufficiently great. Surely, if a
superior being may have existed from all eternity, an inferior may have
existed from all eternity; if a great God sufficiently mighty to make a
world may have existed from all eternity, of course without beginning
and without cause, such world may have existed from all eternity,
without beginning, and without cause.' [31:1]

These are 'strong reasons' for Atheism--they prove that Theists set at
nought the rule of philosophising which forbids us to choose the greater
of two difficulties. Their system compels them to do so, for having no
other groundwork than the strange hypotheses that time was when there
was no time--something existed when there was nothing, which something
created everything; its advocates would be tongue-tied and lost if
reduced to the hard necessity of appealing to facts, or rigidly
regarding rules of philosophising, which have only their reasonableness
to recommend them. They profess ability to account for nature, and are
of course exceedingly eager to justify a profession so presumptuous.
This eagerness betrays them into courses, of which no one bent on
rejecting whatever is either opposed to, or unsanctioned by experience,
can possibly approve. It is plain that of the God they tell us to
believe 'created the worlds,' no man has any experience. This granted,
it follows that worship of such fancied Being is mere superstition.
Until it be shown by reference to the general course of things, that
things had an author, Himself uncreated or unauthorised, religious
philosophers have no right to expect Atheists to abandon their Atheism.
The duty of priests is to reconcile religion with reason, if they can,
and admit their inability to do so, if they cannot.

Romanists will have nothing to do with reason whenever it appears at
issue with their faith. All sects, as sects, play fast and loose with
reason. Many members of all sects are forward enough to boast about
being able to give a reason for the faith that is in them; but an
overwhelming majority love to exalt faith above reason. Philosophy they
call 'vain,' and some have been found so filled with contempt for it, as
to openly maintain that what is theologically true, is philo