“A miracle” he there writes, “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. Why is it more than probable that all men must die; that lead cannot, of itself, remain suspended in the air; that fire consumes wood, and is extinguished by water; unless it be that these events are found agreeable to the laws of nature, and there is required a violation of these laws, or in other words, a miracle to prevent them? Nothing is ever esteemed a miracle if it ever happen in the common course of nature.... There must, therefore, be a uniform experience against every miraculous event, otherwise the event would not merit that appellation. And as a uniform experience amounts to proof, there is here a direct and full _proof_, from the nature of the fact, against the existence of any miracle; nor can such proof be destroyed or the miracle rendered credible, but by an opposite proof which is superior. “The plain consequence is (and it is a general maxim worthy of our attention), ‘That no testimony is sufficient to establish a miracle, unless the testimony be of such kind that its falsehood would be more miraculous than the fact which it endeavors to establish.’” And Hume illustrates--“When anyone tells me that he saw a dead man restored to life, I immediately consider with myself whether it is more probable that this person should either deceive or be deceived, or that the fact which he relates should really have happened. I weigh the one miracle against the other; and according to the superiority which I discover I pronounce my decision, and always reject the greater miracle. If the falsehood of his testimony would be more miraculous than the event which he relates; then, and not till then, can he pretend to command my belief or opinion.”