Nonfiction > Henry Craik, ed. > English Prose > Vol. IV. Eighteenth Century
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Henry Craik, ed.  English Prose.  1916.
Vol. IV. Eighteenth Century
 
Reason no Aid to Religion
By David Hume (1711–1776)
 

I AM the better pleased with the method of reasoning here delivered, as I think it may serve to confound those dangerous friends or disguised enemies to the Christian religion, who have undertaken to defend it by the principles of human reason. Our most holy religion is founded on faith, not on reason; and it is a sure method of exposing it to put it to such a trial as it is by no means fitted to endure. To make this more evident, let us examine those miracles related in Scripture; and not to lose ourselves in too wide a field, let us confine ourselves to such as we find in the Pentateuch, which we shall examine according to the principles of those pretended Christians, not as the word or testimony of God himself, but as the production of a mere human writer and historian. Here then we are first to consider a book, presented to us by a barbarous and ignorant people, written in an age when they are still more barbarous, and in all probability long after the facts which it relates, corroborated by no concurring testimony, and resembling those fabulous accounts which every nation gives of its origin. Upon reading this book we find it full of prodigies and miracles. It gives an account of a state of the world and of human nature entirely different from the present; of our fall from that state; of the age of man, extended to near a thousand years; of the destruction of the world by a deluge; of the arbitrary choice of one people as the favourites of heaven, and that people the countrymen of the author; of their deliverance from bondage by prodigies the most astonishing imaginable. I desire any one to lay his hand upon his heart, and after a serious consideration declare whether he thinks that the falsehood of such a book, supported by such a testimony, would be more extraordinary and miraculous than all the miracles it relates; which is, however, necessary to make it be received, according to the measures of probability above established.
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  What we have said of miracles may be applied, without any variation, to prophecies; and, indeed, all prophecies are real miracles, and as such only can be admitted as proofs of any revelation. If it did not exceed the capacity of human nature to foretell future events, it would be absurd to employ any prophecy as an argument for a divine mission or authority from heaven. So that, upon the whole, we may conclude that the Christian religion not only was at first attended with miracles, but even at this day cannot be believed by any reasonable person without one. Mere reason is insufficient to convince us of its veracity. And whoever is moved by faith to assent to it, is conscious of a continued miracle in his own person, which subverts all the principles of his understanding, and gives him a determination to believe what is most contrary to custom and experience.  2
 
 
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