An argument for the probability of the miracle might be drawn from the concessions of one of its chief modern opponents, Thomas H. Huxley. He tells us in different places that the object of science is “the discovery of the rational order that pervades the universe,” which in spite of his professed agnosticism is an unconscious testimony to Reason and Will at the basis of all things. He tells us again that there is no necessity in the uniformities of nature: “When we change ‘will’ into ‘must,’ we introduce an idea of necessity which has no warrant in the observed facts, and has no warranty that I can discover elsewhere.” He speaks of “the infinite wickedness that has attended the course of human history.” Yet he has no hope in man’s power to save himself: “I would as soon adore a wilderness of apes,” as the Pantheist’s rationalized conception of humanity. He grants that Jesus Christ is “the noblest ideal of humanity which mankind has yet worshiped.” Why should he not go further and concede that Jesus Christ most truly represents the infinite Reason at the heart of things, and that his purity and love, demonstrated by suffering and death, make it probable that God will use extraordinary means for man’s deliverance? It is doubtful whether Huxley recognized his own personal sinfulness as fully as he recognized the sinfulness of humanity in general. If he had done so, he would have been willing to accept miracle upon even a slight preponderance of historical proof. As a matter of fact, he rejected miracle upon the grounds assigned by Hume, which we now proceed to mention. 4. Amount of Testimony necessary to prove a Miracle. _The amount of testimony necessary to prove a miracle_ is no greater than that which is requisite to prove the occurrence of any other unusual but confessedly possible event. Hume, indeed, argued that a miracle is so contradictory of all human experience that it is more reasonable to believe any amount of testimony false than to believe a miracle to be true. The original form of the argument can be found in Hume’s Philosophical Works, 4:124-150. See also Bib. Sac., Oct. 1867:615. For the most recent and plausible statement of it, see Supernatural Religion, 1:55-94. The argument maintains for substance that things are impossible because improbable. It ridicules the credulity of those who “thrust their fists against the posts, And still insist they see the ghosts,” and holds with the German philosopher who declared that he would not believe in a miracle, even if he saw one with his own eyes. Christianity is so miraculous that it takes a miracle to make one believe it. The argument is fallacious, because