that in this controversey I labour under a disadvantage from which you are exempt. You believe that incredulity is immoral, and regard him as an object of suspicion and distrust whose creed is incongruous with your own. But truth is the perception of the agreement or disagreement of ideas. I can no more conceive that a man who perceives the disagreement of any ideas, should be persuaded of their agreement, than that he should overcome a physical impossibility. The reasonableness or the folly of the articles of our creed is therefore no legitimate object of merit or demerit; our opinions depend not on the will, but on the understanding.
If I am in error (and the wisest of us may not presume to deem himself secure from all illusion) that error is the consequence of the prejudices by which I am prevented, of the ignorance by which I am incapacitated from forming a correct estimation of the subject. Remove those prejudices, dispel that ignorance, make truth apparent, and fear not the obstacles that remain to be encountered. But do not repeat to me those terrible and frequent curses, by whose intolerance and cruelty I have so often been disgusted in the perusal of your sacred books. Do not tell me that the All-Merciful will punish me for the conclusions of that reason by which he has thought fit to distinguish me from the beasts that perish. Above all, refrain from urging considerations drawn from reason, to degrade that which you are thereby compelled to acknowledge as the ultimate arbiter of the dispute. Answer my objections as I engage to answer your assertions, point by point, word by word.
You believe that the only and ever-present God begot
