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