In the Treatise, as was noted earlier, Hume argues that one of the reasons “why the doctrine of liberty [of indifference] has generally been better receiv’d in the world, than its antagonist [the doctrine of necessity], proceeds from religion, which has been very unnecessarily interested in this question” (T 2.3.2.3/409). He goes on to argue “that the doctrine of necessity, according to my explication of it, is not only innocent, but even advantageous to religion and morality”. When Hume came to present his views afresh in the Enquiry (Sec. 8), he was less circumspect about his hostile intentions with regard to “religion”. In the parallel passage (EU 8.26/96–97), he again objects to any effort to refute a hypothesis “by a pretence to its dangerous consequences to religion and morality”. He goes on to say that his account of the doctrines of liberty and necessity “are not only consistent with morality, but are absolutely essential to its support” (EU 8.26/97). By this means, he makes it clear that he is not claiming that his position is “consistent” with religion. In the final passages of the Enquiry discussion of liberty and necessity (EU 8.32–6/99–103) – passages which do not appear in the original Treatise discussion – Hume makes it plain exactly how his necessitarian principles have “dangerous consequences for religion”.