'There surely never was a greater number of miracles ascribed to one person than those which were lately said to have been wrought in France upon the tomb of Abbé Paris, the famous Jansenist, with whose sanctity the people were so long deluded. The curing of the sick, giving hearing to the deaf, and sight to the blind, were everywhere talked of as the usual effects of that holy sepulchre. But what is more extraordinary, many of the miracles were _immediately proved upon the spot, before judges of unquestioned integrity_, attested by _witnesses of credit and distinction_, in _a learned age_, and on the most _eminent theatre_ that is _now in the world_. Nor is this all. A relation of them was published and dispersed everywhere; nor were the Jesuits, though a learned body, supported by the civil magistrate, and determined enemies to those opinions, in whose favour the miracles were said to have been wrought, ever able _distinctly to refute or detect them_. Where shall we find such a number of circumstances, agreeing to the corroboration of one fact? And what have we to oppose to such a cloud of witnesses, but the absolute _impossibility, or miraculous nature_ of the events which they relate? And this, surely, in the eyes of all reasonable people, will alone be regarded as a sufficient refutation.' Thus Hume, first denies the existence of such evidence, given in such circumstances as he demands, and then he produces an example of that very kind of evidence. Having done this, he abandons (as Mr. Wallace observes) his original assertion that the evidence does not exist, and takes refuge in alleging 'the absolute impossibility' of the events which the evidence supports. Thus Hume poses as a perfect judge of the possible, in a kind of omniscience. He takes his stand on the uniformity of all experience that is not hostile to his idea of the possible, and dismisses all testimony to other experience, even when it reaches his standard of evidence. He is remote indeed from Virchow's position 'that what we call the laws of nature must vary according to our frequent new experiences.'[3] In his note, Hume buttresses and confirms his evidence for the Jansenist miracles. They have even a martyr, M. Montgeron, who wrote an account of the events, and, says Hume lightly, 'is now said to be somewhere in a dungeon on account of his book.' 'Many of the miracles of the Abbé Paris were proved immediately by witnesses before the Bishop's court at Paris, under the eye of Cardinal Noailles....' 'His successor was an enemy to the Jansenists, yet twenty-two _curés_ of Paris ... pressed him to examine these miracles ... _But he wisely forbore_.' Hume adds his testimony to the character of these _curés_. Thus it is wisdom, according to Hume, to dismiss the most public and well-attested 'miracles' without examination. This is experimental science of an odd kind.