supernatural existence. Believing that supernaturalism reduced to 'system' cannot be other than 'wickedly political,' they see no hope for 'slave classes,' apart from a general diffusion of anti-superstitious ideas. They cannot reconcile the wisdom of theologians with undoubted facts, and though willing to admit that some 'modes of faith' are less absurd than others, are convinced they are all essentially alike, because all fundamentally erroneous.

Speculative thinkers of so radical a temper are not numerous. If esteemed, as happens to certain commodities, in proportion to their scarcity they would enjoy a large share of public respect. Indeed, they are so few and far between, or at least so seldom make their presence visible, that William Gillespie is convinced they are an anomalous species of animal produced by our common parent 'in a moment of madness.' Other grave Christian writers, though horrified at Universal—nicknamed Athe-ism—though persuaded its professors, 'of all earth's madmen, most deserve a chain;' and, though constantly abusing them, are still unable to believe in the reality of such persons. These, among all the opponents of Sense and Wisdom may fairly claim to be considered most mysterious; for, while lavishing on deniers of their idols every kind of sharp invective and opprobrious epithet, they cannot assure themselves the 'monsters' did, or do, actually exist. With characteristic humour David Hume observed, 'There are not a greater number of philosophical reasonings displayed upon any subject than those which prove the existence of Deity, and refute the fallacies of Atheists, and yet the most religious philosophers still dispute whether any man can be so blinded as to be a speculative Atheist;' 'how (continues he) shall we reconcile these contradictions? The Knight-errants who wandered about to clear the world of dragons and of giants, never entertained the least doubt with regard to the existence of these monsters.' [8:1]

The same Hume who thus pleasantly rebuked 'most religious philosophers,' was himself a true Universalist. That he lacked faith in the supernatural must be apparent to every student of his writings, which abound with reflections far from flattering to the self-love of superstitionists, and little calculated to advance their cause. Hume astonished religious fanatics by declaring that while we argue from the course of nature and infer a particular intelligent cause, which first bestowed, and still preserves order in the universe, we embrace a principle which is both uncertain and useless. It is uncertain, because the subject lies entirely beyond the reach of human experience. It is useless, because our knowledge of this cause being derived entirely from the course of nature, we can never, according to the rules of just reasoning, return back from the cause with any new inference, or making additions to the common and experienced course of nature, establish any principles of conduct and behaviour. [9:1]

Nor did Hume affect to consider popular Christianity less repugnant to reason than any other theory or system of supernaturalism. Though confessedly fast in friendship, generous in disposition, and blameless in all the relations of life, few sincere Divines can forgive his hostility to their faith. And, without doubt, it was hostility eminently calculated to exhaust their stock of patience, because eminently calculated to damage their superstition, which has nothing to fear from the assaults of ignorant and immoral opponents; but when assailed by men of unblemished reputation, who know well how to wield the weapons of wit, sarcasm, and solid argumentation, its priests are not without reason alarmed lest their house should be set out of order.

It would be difficult to name a philosopher at once so subtle, so profound, so bold, and so good as Hume. Notwithstanding his heterodox reputation, many learned and excellent Christians openly enjoyed his friendship. A contemporary critic recently presented the public with 'a curious instance of contrast and of parallel,' between Robertson and Hume. 'Flourishing (says he) in the same walk of literature, living in the same society at the same time; similar in their habits and generous dispositions; equally pure in their morals, and blameless in all the relations of private life: the one was a devout believer, the other a most absolute Atheist, and both from deep conviction, founded upon inquiries, carefully and anxiously conducted. The close and warm friendship which subsisted between these two men, may, after what we have said, be a matter of surprise to some; but Robertson's Christianity was enlarged and tolerant, and David Hume's principles were liberal and philosophical in a remarkable degree.' [9:2]

This testimony needs no comment. It clearly tells its own tale, and ought to have the effect of throwing discredit upon the vulgar notion that disgust of superstition is incompatible with talents and virtues of the highest order; for, in the person of David Hume, the world saw absolute Universalism co-existent with genius, learning, and moral excellence, rarely, if ever, surpassed.

The unpopularity of that grand conception it would be vain to deny. A vast majority of mankind associate with the idea of disbelief in their Gods, everything stupid, monstrous, absurd and atrocious. Absolute Universalism is thought by them the inseparable ally of most shocking wickedness, involving 'blasphemy against the Holy Ghost,' which we are assured shall not be forgiven unto men 'neither in this world nor in that which is to come.' Educated to consider it 'an inhuman, bloody, ferocious system, equally hostile to every restraint and to every virtuous affection,' the majority of all countries detest and shun its apostles. Their horror of them may be likened to that it is presumed the horse feels towards the camel, upon whom (so travellers tell us) he cannot look without shuddering.

To keep alive and make the most of this superstitious feeling has ever been the object of Christian priests, who rarely hesitate to make charges of Atheism, not only against opponents, but each other; not only against disbelievers but believers. The Jesuit Lafiteau, in a Preface to his 'Histoire des Sauvages Americanes,' [10:1] endeavours to prove that only Atheists will dare assert that God created the Americans. Not a metaphysical writer of eminence has escaped the 'imputation' of Atheism. The great Clarke and his antagonist the greater Leibnitz were called Atheists. Even Newton was put in the same category. No sooner did sharp-sighted Divines catch a glimpse of an 'Essay on the Human Understanding' than they loudly proclaimed the Atheism of its author. Julian Hibbert, in his learned account 'Of Persons Falsely Entitled Atheists,' says, 'the existence of some sort of a Deity has usually been considered undeniable, so the imputation of Atheism and the title of Atheist have usually been considered as insulting.' This author, after giving no fewer than thirty and two names of 'individuals among the Pagans who (with more or less injustice) have been accused of Atheism,' says, 'the list shews, I think, that almost all the most celebrated Grecian metaphysicians have been, either in their own or in following ages, considered, with more or less reason, to be Atheistically inclined. For though the word Atheist was probably not often used till about a hundred years before Christ, yet the imputation of impiety was no doubt as easily and commonly bestowed, before that period, as it has been since.' [11:1]

Voltaire relates, in the eighteenth chapter of his 'Philosophie de L'Histoire,' [11:2] that a Frenchman named Maigrot, Bishop of Conon, who knew not a word of Chinese, was deputed by the then Pope to go and pass judgment on the opinions of certain Chinese philosophers; he treated Confucius as Atheist, because that sage had said, 'the sky has given me virtue, and man can do me no hurt.'