It belonged to the overstrung temperament of Berkeley that, like a nervous artist, he should figure to himself all his freethinking antagonists as personally odious, himself growing odious under the obsession; and he solemnly asserts, in his Discourse to Magistrates, that there had been "lately set up within this city of Dublin" an "execrable fraternity of blasphemers," calling themselves "blasters," and forming "a distinct society, whereof the proper and avowed business shall be to shock all serious Christians by the most impious and horrid blasphemies, uttered in the most public manner." [769] There appears to be not a grain of truth in this astonishing assertion, to which no subsequent historian has paid the slightest attention. In a period in which freethinking books had been again and again burned in Dublin by the public hangman, such a society could be projected only in a nightmare; and Berkeley's hallucination may serve as a sign of the extent to which his judgment had been deranged by his passions. [770] His forensic temper is really on a level with that of the most incompetent swashbucklers on his side.
When educated Christians could be so habitually envenomed as was Berkeley, there was doubtless a measure of contrary heat among English unbelievers; but, apart altogether from what could be described as blasphemy, unbelief abounded in the most cultured society of the day. Bolingbroke's rationalism had been privately well known; and so distinguished a personage as the brilliant and scholarly Lady Mary Wortley Montagu, hated by Pope, is one of the reputed freethinkers of her time. [771] In the very year of the publication of Berkeley's Minute Philosopher, the first two epistles of the Essay on Man of his own friend and admirer, Pope, gave a new currency to the form of optimistic deism created by Shaftesbury, and later elaborated by Bolingbroke. Pope was always anxiously hostile in his allusions to the professed freethinkers [772]--among whom Bolingbroke only posthumously enrolled himself--and in private he specially aspersed Shaftesbury, from whom he had taken so much; [773] but his prudential tactic gave all the more currency to the virtual deism he enunciated. Given out without any critical allusion to Christianity, and put forward as a vindication of the ways of God to men, it gave to heresy, albeit in a philosophically incoherent exposition, the status of a well-bred piety. A good authority pronounces that "the Essay on Man did more to spread English deism in France than all the works of Shaftesbury"; [774] and we have explicit testimony that the poet privately avowed the deistic view of things. [775]