Chubb expresses just those difficulties and objections which would naturally have most weight with the more intelligent portion of the working classes. Speculative questions are put comparatively in the background. His view of the gospel is just that plain practical view which an artisan could grasp without troubling himself about transcendental questions, on the nice adjustment of which divines disputed. 'Put all such abstruse matters aside,' Chubb says in effect to his fellow-workmen, 'they have nothing to do with the main point at issue, they are no parts of the true Gospel.' His rocks of offence, too, are just those against which the working man would stumble. The shortcomings of the clergy had long been part of the stock-in-trade of almost all the Deistical writers. Their supposed wealth and idleness gave, as was natural, special offence to the representative of the working classes. He attacks individual clergymen, inveighs against the 'unnatural coalition of Church and State,'[159] and speaks of men living in palaces like kings, clothing themselves in fine linen and costly apparel, and faring sumptuously. The lower and lower-middle classes have always been peculiarly sensitive to the dangers of priestcraft and a relapse into Popery. Accordingly Chubb constantly appealed to this anti-Popish feeling.[160] Chubb, being an illiterate man, made here and there slips of scholarship, but he wrote in a clear, vigorous, sensible style, and his works had considerable influence over those to whom they were primarily addressed. The cause of Deism in its earlier sense was now almost extinct. Those who were afterwards called Deists really belong to a different school of thought. A remarkable book, which was partly the outcome, partly, perhaps, the cause of this altered state of feeling, was published by Dodwell the younger, in 1742. It was entitled 'Christianity not founded on argument,' and there was at first a doubt whether the author wrote as a friend or an enemy of Christianity. He was nominally opposed to both, for both the Deists and their adversaries agreed that reason and revelation were in perfect harmony. The Deist accused the Orthodox of sacrificing reason at the shrine of revelation, the Orthodox accused the Deist of sacrificing revelation at the shrine of reason; but both sides vehemently repudiated the charge. The Orthodox was quite as anxious to prove that his Christianity was not unreasonable, as the Deist was to prove that his rationalism was not anti-Christian. Now the author of 'Christianity not founded on argument' came forward to prove that both parties were attempting an impossibility. In opposition to everything that had been written on both sides of the controversy for the last half century, Dodwell protested against all endeavours to reconcile the irreconcilable.