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