The Virginian. [volume] (Lynchburg [Va.]) 1822-1829, 1823-03-25

placed In the causes themselves, nor IN tue
Deity. nor in the concurrence OF these TWO
principles, but belongs eaiirflg 10 The soul,
which considers the union ef two or more
objects in all past instances. It's tlien thai
the real power Of causes Is placed along
with their connect, u aud necessity 80
that, according To tbs "Godlkep theory, !
could thrust my bead into the fire viii
perfect safety, Here II moi for the SIMPLE
circumstance that have acquired habit
Of thinking that il would be burnt and
bot for that simple circumstance, my head
would be- as likely 10 burn the fire as The
FIRE my head. But he speaks in holder
tone. He SAYS, that eve have no good
reason 10 think that the universe proceed.
ed from a cause; thai the external world
does not exist, 81 at least that IFS existence
may reasonably be doubted that II the
external world be oace called III doubt, we
shall be at loss TO ndarguments by winch
We may prove the existence of the Su.
pleme Being, or any of his attributes; and
that those nho believe any thing, certainly
are fools" Much more might be produc-
ed TO the same purpose, but IL Is needless
the above quotations will serve to shew,
that the laws of nature, on which phlloso-
pliers have always placed 50 much Deepen.
dence, were matters of very little conse-
qncnce with Hume. Indeed, he would
have us believe that he strongly doubted
whether there were any such things. ] SAID
that Hume had mol the merit Of originating
this system. 70 the Gartesian philosophy
belongs the credit Of being the parent of
doabting. That doubt, however,
was admitted in order 10 give scope 10 rea-
soning, and make way for the conviction
Of truth. Hume WAS thus furnished with
a weapon, harmless indeed wllle III the
hands of its original inventor: but, used
by him, it proved 10 be most mischev-
Gus. To use the elegant language OF DIR.
Beatle, DIS Carries begins with mi
versal doubt that, IN the end, he may ar
rive at conviction. Hume begins with by
potheses, and ends with universal doubt
Il is ce. ,ainly mol very great compliment
10 inGdelity lhat one individual among the
whole tribe should be able 10 meet death
with indifference, rs it, above all other
rreeds, appears 10 have been adapted for
hi. very purpose Perhaps Hume was the
best of them as 10 moral character; yet,
N hen We find that he tells his disciples that
. adultery must be practised if men would
obtain all thr advantages of life that, II
generally practsed, il would cease 10 be
and that, if practised secretly
md frequently, ii would by degrees become
% bc thought no crime at all :" when we
ind, ! say, that the wings Of his fame have
BORNE such moral pestilence through the
world, we can but be astonishrd, If indeed
nc believed there was God, that he should
De able, while in his senses, to treat death
lot only with the common gravity Of
Brute, but actually with the friyolity of an
dcot ! shall close these remarks by mere
y observing that have not pretended to
5ay that Hume was an atheist, in the gross
md vulgar sense of that term. He was
nan of too much sense 10 be disposed os-
ensIbly 90 grace the climax OF folly. All
mean TO assert, is that the language have
quoted leads Immediately 10 the very vor-
ex of that uncomfortable system. Hume
nay have yelled himself undcra hypothct.
cal mode of reasoning, but that only proves
llm to have been Il wary man. Il.