The whole list of directions which he gives the clergy of Durham on religious argument shows a daily familiarity with sceptical men. ‘It is come,’ he says, ‘I know not how, to be taken for granted by many persons that Christianity is not so much as a subject of inquiry, but that it is now at length discovered to be false. And accordingly they treat it as if this were an agreed point among all people of discernment, and nothing remained but to set it up as a principal subject of ridicule, as it were by way of reprisals for its having so long interrupted the pleasures of the world.’ No one would so describe the tone of talk now, nor would there be an equal reason for remembering Butler’s general caution against rashly entering the lists with the questioners. Among gentlemen a clergyman has scarcely the chance. ‘Then, again, the general evidence of religion is complex and various. It consists of a long series of things: one preparatory to and confirming another from the beginning of the world till the present time, and it is easy to see how impossible it must be in a cursory conversation to unite all this into one argument, and represent it as it ought; and, could it be done, how utterly indisposed would people be to attend to it. I say, in cursory conversation; whereas unconnected objections are thrown out in few words, and are easily apprehended without more attention than is usual in common talk, so that, notwithstanding we have the best cause in the world, and though a man were very capable of defending it, yet I know not why he should be forward to undertake it upon so great a disadvantage and to so little good effect, as it must be amid the gaiety and carelessness of common conversation.’ It is not likely from these remarks that Butler had much pleasure at the Queen’s talking parties.