Book contents
- Frontmatter
- Contents
- Preface
- Title in the Series
- CHAPTER I Nature of the Argument
- CHAPTER II Argument in favour of Design from the changing of Laws in Natural Events
- CHAPTER III Argument to show that the Doctrines in the preceding Chapter do not lead to Fatalism
- CHAPTER IV On the Account of the Creation, in the First Chapter of Genesis
- CHAPTER V Further View of the same Subject
- CHAPTER VI Of the Desire of Immortality
- CHAPTER VII On Time
- CHAPTER VIII Argument from Laws intermitting—on the Nature of Miracles
- CHAPTER IX On the permanent Impression of our Words and Actions on the Globe we inhabit
- CHAPTER X On Hume's Argument against Miracles
- CHAPTER XI À priori Argument in favour of the Occurrence of Miracles
- CHAPTER XII Thoughts on the Nature of Future Punishments
- CHAPTER XIII Reflections on Free Will
- CHAPTER XIV Thoughts on the Origin of Evil
- CONCLUSION
- APPENDIX
- CORRECTIONS
CHAPTER X - On Hume's Argument against Miracles
Published online by Cambridge University Press: 05 October 2010
- Frontmatter
- Contents
- Preface
- Title in the Series
- CHAPTER I Nature of the Argument
- CHAPTER II Argument in favour of Design from the changing of Laws in Natural Events
- CHAPTER III Argument to show that the Doctrines in the preceding Chapter do not lead to Fatalism
- CHAPTER IV On the Account of the Creation, in the First Chapter of Genesis
- CHAPTER V Further View of the same Subject
- CHAPTER VI Of the Desire of Immortality
- CHAPTER VII On Time
- CHAPTER VIII Argument from Laws intermitting—on the Nature of Miracles
- CHAPTER IX On the permanent Impression of our Words and Actions on the Globe we inhabit
- CHAPTER X On Hume's Argument against Miracles
- CHAPTER XI À priori Argument in favour of the Occurrence of Miracles
- CHAPTER XII Thoughts on the Nature of Future Punishments
- CHAPTER XIII Reflections on Free Will
- CHAPTER XIV Thoughts on the Origin of Evil
- CONCLUSION
- APPENDIX
- CORRECTIONS
Summary
Few arguments have excited greater attention, and produced more attempts at refutation, than the celebrated one of David Hume, respecting miracles; and it might be added, that more sophistry has been advanced against it, than its author employed in the whole of his writings.
It must be admitted that in the argument, as originally developed by its author, there exists some confusion between personal experience and that which is derived from testimony; and that there are several other points open to criticism and objection; but the main argument, divested of its less important adjuncts, never has, and never will be refuted. Dr. Johnson seems to have been of this opinion, as the following extract from his life by Boswell proves:—
“ Talking of Dr, Johnson's unwillingness to believe extraordinary things, I ventured to say—
“‘Sir, you come near to Hume's argument against mira‘cles—That it is more probable witnesses should lie, or be ‘mistaken, than that they should happen.’
“ Johnson.—‘Why, Sir, Hume, taking the proposition ‘simply, is right. But the Christian revelation is not proved ‘by miracles alone, but as connected with prophecies, and ‘with the doctrines in confirmation of which miracles were ‘wrought.’”
Hume contends that a miracle is a violation of the laws of nature; and as a firm and unalterable experience has established these laws, the proof against a miracle from the very nature of the fact, is as entire as any argument from experience can possibly be imagined.
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- The Ninth Bridgewater Treatise , pp. 118 - 132Publisher: Cambridge University PressPrint publication year: 2009First published in: 1837