[Footnote 75: Contrast the delicate words of personal description written by a Christian in the _Clerkenwell News_: "The manner and appearance of the minister and the Atheist were as much at variance as the Gospel of the one is with the 'reasoning' of the other. The one with a kind, affectionate air--a calm self-reliance, resulting from faith in a beneficent God and loving Redeemer--was a fit defender of love and mercy. On the other hand, the Atheist's looks stamped him as a low demagogue. He was throughout restless; now displaying his ring, after admiring it himself; now turning with an idiotic grin towards his followers, who certainly resembled Falstaff's recruits in appearance; and throughout conducting himself as a boastful, ill-bred man. His personal appearance did not aid him, for it partook of that animal which is said much to resemble some men. His voice, like the whine of a dog, was rendered more unpleasant by a spluttering lisp, occasioned by his inability to bring his lower jaw forward enough to meet his protruding upper lip."] The report of this debate, carried on for six nights, and dealing with six separate questions in eighteen speeches a side, makes quite a formidable volume of more than two hundred pages. It has in it much that is interesting and much that is dull, a little that is witty, and more that is weak. It would weary the reader, and serve no useful purpose, were I to attempt a representation of the arguments used. I will only note that on the sixth and last evening Mr Bradlaugh opened with an impeachment of the morality of the doctrine of a future existence in happiness or in torment, the bribe and the penalty of the Christian religion; and in his final speech, after briefly reviewing the whole debate, he stated his position. Mr Barker, he tells his listening audience, "comes as an exponent of God's will to man. I come as a student of rising thought, of the endeavour to know--as a student of the great problem of life. I have no revelation; I have no bitter excommunications--no anathemas to hurl upon you; but I have this to say: the wide book of humanity lies open before you. Turn its pages over. I can offer you no inducements to come here. I admit that to be a Freethinker is to be an outlaw, according to the laws of England. I admit that to profess your disbelief renders you liable at the present moment to fine and imprisonment and penal servitude. I admit that that is the statute law of England. I admit that if you are free enough to say you are an infidel, your evidence may in a court of justice be rejected, and that so you may be robbed.[76] I admit we have not wealth and power on our side--power which the Christian Church, through eighteen centuries of extortion, has managed to get together. But I tell you what we have. We have the pleasant consciousness that we make the public conscience and public opinion step by step with each thought we give out and each good deed we do. Our church is not a