e warped by irreligious prejudice. Having not long before, in order
to disparage _natural_ religion, emphatically denied the existence of
any causal connection between successive events, he now, in order
equally to discredit the very possibility of _revealed_ religion,
tacitly assumes that same connection, not simply to exist, but to be of
an efficacy which no disturbing forces can impair. Admitting that 'the
Indian prince who refused to believe the first relations concerning the
effects of frost' was wrong in his belief, Hume will have it that the
prince nevertheless 'reasoned justly.' Although recognising truth to be
the sole worthy object of quest, he yet enjoins rigid adherence to a
rule which he is aware must inevitably lead to frequent error.

Rather strikingly contrasted, in respect of execution, with Hume's
chapter on Miracles, comes the one next in order on a Providence and a
Future State, which, for the skill with which the fallacy involved in it
is disguised, may be regarded as quite a masterpiece of false reasoning.
Among its leading propositions there is but one which does not command
immediate assent. That we can argue but from what we know; that of
causes, known to us only by their effects, our estimate ought to be
exactly proportioned to the effects; that of a Creator manifested only
by His works, no higher qualities, no greater degrees of power,
intelligence, justice, or benevolence, can be confidently
predicated--whatever be conjectured--than are apparent in his
workmanship: all this, on one moment's reflection, is perceived to be
indisputable. Needs must it be, however reluctantly, admitted that
nothing can be more illogical than to return back to the cause, and
infer from it other effects beyond those by which alone it is known to
us, or to infer from creative attributes, distinctly manifested, the
existence of other and not apparent attributes, endowed with some
efficacy additional to that possessed by the former. But does it hence
follow that faith in a superintending Providence is so mere a matter of
'conceit and imagination,' a faith so absolutely irrational as Hume
considered it? A candid examination of God's works will warrant us in
coming to a widely different conclusion. Among those works is man--a
being who, in spite of the utter insignificance of his greatest
_performances_, is capable of forming most exalted _conceptions_ of
justice, benevolence, and goodness in general, and of feeling the