The assumption of a Personal Deity working miracles is, in fact, excluded by Hume's argument, and, although Mr. Mill apparently overlooks the fact, Hume has not only anticipated but refuted the reasoning which is based upon it. In the succeeding chapter on a Particular Providence and a Future State, he directly disposes of such an assumption, but he does so with equal effect also in the Essay which we are discussing. Taking an imaginary miracle as an illustration, he argues: "Though the being to whom the miracle is ascribed be in this case Almighty, it does not, upon that account, become a whit more probable; since it is impossible for us to know the attributes or actions of such a Being, otherwise than from the experience which we have of his productions in the usual course of nature. This still reduces us to past observation, and obliges us to compare the instances of the violation of truth in the testimony of men, with those of the violation of the laws of nature by miracles, in order to judge which of them is most likely and probable. As the violations of truth are more common in the testimony concerning religious miracles than in that concerning any other matter of fact, this must diminish very much the authority of the former testimony, and {88} make us form a general resolution never to lend any attention to it, with whatever specious pretence it may be covered."(1) A person who believes anything contradictory to a complete induction merely on the strength of an assumption which is incapable of proof is simply credulous, but such an assumption cannot affect the real evidence for that thing. The argument of Paley against Hume is an illustration of the reasoning suggested by Mr. Mill. Paley alleges the interposition of a Personal Deity in explanation of miracles, but he protests that he does not assume the attributes of the Deity or the existence of a future state in order to _prove_ their reality. "That reality," he admits, "always must be proved by evidence. We assert only that in miracles adduced in support of revelation there is not such antecedent improbability as no testimony can surmount." His argument culminates in the short statement: "In a word, once believe that there is a God" (i.e., a Personal God working miracles), "and miracles are not incredible."(2) We have already quoted Hume's refutation of this reasoning, and we may at once proceed to the final argument by which Paley endeavours to overthrow Hume's doctrine, and upon which he mainly rests his case. "But the short consideration," he says, "which, independently of every other, convinces me that there is no solid foundation in Mr. Hume's conclusion, is the following: When a theorem is proposed to a mathematician, the first thing he does with it is to try it upon a simple case, and if it produces a false result, he is sure that there {89}