Superstition Unveiled | Page 4

fanaticism, especially when in alliance
with the frightful doctrines enunciated from conventicle pulpits, and
have no hesitation in saying that Anti-State Church Associations do not
touch the root of political evils. Their usefulness is great, because they
give currency to a sound principle, but that principle though important,
is not all-important--though powerful, is not all-powerful. If universally
adopted, it is questionable that any useful change of a lasting character
would be worked in the economy of politics.
Wise men put no trust in doctrine which involves or assumes
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