A Dissertation on Miracles: Containing an Examination of the Principles Advanced by David Hume, in an Essay on Miracles, with a Correspondence on the Subject by Mr. Hume, Dr. Campbell, and Dr. Blair, to which are added Sermons and Tracts
This historic book may have numerous typos and missing text. Purchasers can usually download a free scanned copy of the original book (without typos) from the publisher. Not indexed. Not illustrated. 1824 edition. ... SERMON I. 2 Tim. I. 7.--God hath not given us the spirit of fear; but of power, and of love, and of a sound mind. A. Here are two ways in which we may be profitably employed, in considering at large the religious institution of our Lord Jesus Christ. Our inquiries may be directed either to the proofs by which it is supported, or to the spirit which it breathes. la the former, by the discovery of the truth of our religion, it is rendered' the object of our faith; in the latter, by the contemplation of its beauty, it becomes more immediately the object of our love. I say, more immediately; because, though this is the direct, it is not the only consequence of such a contemplation. As Christianity claims to be of heavenly extraction, it is reasonable to expect that it should bear some resemblance to the original from which it springs. The lineaments of goodness and wisdom, of majesty and grace, may be justly looked for in the offspring of the Father in heaven, who is unerringly wise, and infinitely good, the source and the standard of all And if these lineaments be discovered, they are no inconsiderable evidence of the justice of the claim. Between the child and the parent, there will sometimes be found so striking a likeness, as will be sufficient to convey to a discerning spectator, a stronger conviction of the relation subsisting between them, than could be effected by any other kind of proof. Whatever therefore tends to exhibit our religion as amiable, is, in fact, an intrinsic evidence of its truth; and consequently tends as really, though not so directly, to render it credible, as arguments deduced from prophecy or miracles. Add to this, that the attacks of infidels are as often levelled against the internal character, as...
Rev Prof George Campbell DD FRSE was a figure of the Scottish Enlightenment, known as a philosopher, minister, and professor of divinity. Campbell was primarily interested in rhetoric, since he believed that its study would enable his students to become better preachers. He became a philosopher of rhetoric because he took it that the philosophical changes of the Age of Enlightenment would have implications for rhetoric.
A MINISTER AND PHILOSOPHER CRITIQUE’S HUME’S “ESSAY ON MIRACLES”
Rev. George Campbell (1719-1796) was a philosopher, minister, rhetorician, and professor of divinity during the Scottish Enlightenment.
He wrote in the “Advertisement” for this 1762 book, “It is not the only, nor even the chief, design of these sheets, to refute the reasoning and objections of Mr. Hume, with regard to miracles: The chief design of them is to set the principal argument for Christianity in its proper light… [Hume’s] Essay on Miracles deserves to be considered as one of the most dangerous attacks that have been made on our religion… The piece itself, like every other work of Mr. Hume, is ingenious…The merit of the AUTHOR, I acknowledge, is great. The many tasteful volumes he has published of History… have just procured him… the highest reputation as a writer. What a pity is it, that this reputation should have been sullied by attempts to undermine the foundation both of natural religion, and of revealed!”
He states in the Introduction, “My primary intention in undertaking an answer to the aforementioned Essay, hath invariably been to contribute all in my power to the defense of a RELIGION, which I esteem the greatest blessing conferred by heaven on the sons of men. It is at the same time a secondary motive of considerable weight, to vindicate PHILOSOPHY, at least that most important branch of it which ascertains the rules of reasoning, from those absurd consequences which this author’s theory naturally leads us to.” (Pg. 13)
Against Hume’s contention of "uniform” and “firm and unalterable experience” of the laws of nature, Campbell argues, “What is the precise meaning of the words ‘firm,’ ‘unalterable,’ ‘uniform’? An experience that admits no exception, is surely the only experience, which can with propriety be termed ‘uniform, firm, unalterable.’ … there must be no contrary testimony whatever. Yet by the author’s own hypothesis, the miracles he would thus confute, are supported by testimony. At the same time… he is under a necessity of supposing that there is no exception from the testimonies against them. Thus he falls into the paralogism, which is called BEGGING THE QUESTION… He admits, in opening his design, what in his argument he implicitly denies…
“I leave it therefore to [Hume] to explain, with what consistency he can assert, that the laws of nature are established by an uniform experience… and at the same time allow, that almost all human histories are full of the relations of miracles and prodigies, which are violations of those laws. Here is, by his own confession, testimony against testimony… It will be vain to object, that the testimony in support of the laws of nature, greatly exceeds the testimony for the violation of those laws… I ask, Why are the testimonies much more numerous in the one case than in the other? The answer is obvious: Natural occurrences are much more frequent than such as a preternatural.” (Pg. 31-32)
He asks, “Will [Hume] say, that those most astonishing effects of electricity lately discovered, so entirely unanalogous to everything before experienced, will he say, that such facts no reasonable man could have sufficient evidence from testimony to believe? No. We may presume he will not, from his decision in the former case; and if he should, the common sense of mankind would reclaim against such extravagance. Yet it is obvious to every considerate reader, that his argument concludes equally against those truly marvelous, as against miraculous events; both being alike uncomfortable, or alike contrary, to former experiences.” (Pg. 37)
Against Hume’s argument, “I weigh the one miracle against the other… and always reject the greater miracle,” Campbell retorts, “In almost every case that will occur… it will be impossible for the acutest intellect to decide, which of the two is the greater miracle… Have we not then some reason to dread, that the task will not be less difficult to furnish us with a MEASURE, by which we can determine the magnitude of miracles; than to provide us with a BALANCE, by which we can ascertain the comparative weight of testimonies and experiences?” (Pg. 53)
After noting that the power of working miracles was not claimed by the Waldenses, the Albigenses, John Wycliff, Jan Huss, Luther, Zwingli or Calvin, he argues, “Not that the want of real miracles was a presumption against the truth of their doctrine. The God of nature, who is the God of Christians, does nothing in vain. No new revelation was pretended to; consequently there was no occasion for such supernatural support.” (Pg. 77)
Nevertheless, he asserts, “I may warrantably conclude---that the religion of the Bible is the only religion extant, which claims to have been recommended by the evidence of miracles… there is not presumption arising from the history of the world, which can in the least invalidate the argument from miracles, in defense of Christianity.” (Pg. 80)
He summarizes in conclusion, “[Hume’] favorite argument… is founded in error, is managed with sophistry, and is at last abandoned by its inventor, as fit only for show, not for use… there is no particular presumption against religious miracles; that, on the contrary, there is a peculiar presumption in their favor; that the general maxims, whereby he would enable us to decide betwixt opposite miracles… is discovered to be no other than an identical proposition… that there is no presumption, arising either from human nature or from the history of mankind, against the miracles said to have been wrought in proof of Christianity.. that his examination of the Pentateuch is both partial and imperfect, and consequently stands in need of a revisal.” (Pg. 131)
Those philosophers and Christian apologists seeking critiques of Hume more substantial than, say, C. S. Lewis's book 'Miracles,' will be greatly interested in this book.