deification. They dignified it with such appellations as 'internal or
external cause of all existence,' and ascribed to it intelligence, with
such other honourable attributes as are usually ascribed to 'deified,
error.' But Hume astonished religious philosophers 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. [11:3]

Nor did Hume affect to consider 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 religion, 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