since.' [13:2]

Voltaire relates, in the eighteenth chapter of his 'Philosophie de
L'Histoire,' [13:3] 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. These persons, no doubt, supposed they were
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, by
Voltaire and many others considered the most ancient on earth, was a
society of Atheists. So difficult it is for men inflamed by religious
prejudices, interests, and animosities to keep clear of sophisms, which
can impose on none but themselves.

Many Atheists 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 a creed
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 bigotted to
such opinions concerning religion as have not been drawn in from the
sucking-bottles, or 'hatched within the narrow fences of their own
conceit.' No prudent searcher after truth will accept an opinion because
it is the current one, but rather view it with distrust for that very
reason. The genius of him who said, in our journey to the other world
the common road is the safest, was cowardly as deceptive, and therefore
opposed to sound philosophy. Like horses yoked to a team, 'one's nose in
t'others tail,' is a mode of journeying anywhere the oppo