But the conditions of belief do not vary with time or place; and, if it is undeniable that evidence of so complete and weighty a character is needed, at the present time, for the establishment of the occurrence of such a wonder as that supposed, it has always been needful. Those who study the extant records of miracles with due attention will judge for themselves how far it has ever been supplied.
FOOTNOTE:
[27] Report of Captain Broadfoot, garrison engineer, quoted in Kaye's Afghanistan.
CHAPTER VIII.
THEISM; EVOLUTION OF THEOLOGY.
Hume seems to have had but two hearty dislikes: the one to the English nation, and the other to all the professors of dogmatic theology. The one aversion he vented only privately to his friends; but, if he is ever bitter in his public utterances, it is against priests[28] in general and theological enthusiasts and fanatics in particular; if he ever seems insincere, it is when he wishes to insult theologians by a parade of sarcastic respect. One need go no further than the peroration of the Essay on Miracles for a characteristic illustration.
"I am the better pleased with the method of reasoning here delivered, as I think it may serve to confound those dangerous friends and 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. ... 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 continual 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."—(IV. pp. 153, 154.)
It is obvious that, here and elsewhere, Hume, adopting a popular confusion of ideas, uses religion as the equivalent of dogmatic theology; and, therefore, he says, with perfect justice, that "religion is nothing but a species of philosophy" (iv. p. 171). Here no doubt lies the root of his antagonism. The quarrels of theologians and philosophers have not been about religion, but about philosophy; and philosophers not unfrequently seem to entertain the same feeling towards theologians that sportsmen cherish towards poachers. "There cannot be two passions more nearly resembling each other than hunting and philosophy," says Hume. And philosophic hunters are given to think, that, while they pursue truth for its own sake, out of pure love for the chase (perhaps mingled with a little human weakness to be thought good shots), and by open and legitimate methods; their theological competitors too often care merely to supply the market of establishments; and disdain neither the aid of the snares of superstition, nor the cover of the darkness of ignorance.