Superstition Unveiled | Page 5

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.'
On grounds no more solid than this, charges of Atheism are often erected by 'surpliced sophists.' Rather ridiculous have been the mistakes committed by some of them in their hurry to affix on objects of their hate the brand of Impiety. Those persons, no doubt, supposed themselves privileged to write or talk any amount of nonsense and contradiction. Men who fancy themselves commissioned by Deity to interpret his 'mysteries,' or announce his 'will,' are apt to make blunders without being sensible of it; as did those worthy Jesuits who declared, in opposition to Bayle, that a society of Atheists was impossible, and at the same time assured the world that the government of China was a society of Atheists. So difficult it is for men inflamed by prejudices, interests, and animosities, to keep clear of sophisms, which can impose on none but themselves.
Many Universalists conceal their sentiments on account of the odium which would certainly be their reward did they avow them. But the unpopularity of those sentiments cannot, by persons of sense and candour, be allowed, in itself, a sufficient reason for their rejection. The fact of an opinion being unpopular is no proof it is false. The argument from general consent is at best a suspicious one for the truth of any opinion or the validity of any practice. History proves that the generality of men are the slaves of prejudice, the sport of custom, and foes most bigoted to such opinions concerning religion as have not been drawn in from their sucking-bottles, or 'hatched within the narrow fences of their own conceit.'
Every day experience demonstrates the fallibility of majorities. It palpably exhibits, too, the danger as well as folly of presuming the unpopularity