There is some want of clearness in Mr. Mill’s expression, that in order to outweigh the antecedent improbability of miracles, arising from those modes of the divine action which fall within the limits of our experience, an extraordinary strength of antecedent probability, derived from the special circumstances of the case, is required. If by this antecedent probability he means something such as has been above referred to, there can be no objection to his statement. He ought to have observed, however, that the antecedent improbability which may be supposed to belong to miracles, only attaches to them while contemplated as phenomena, and that such an improbability readily yields to positive evidence. This is virtually admitted in a subsequent sentence. “According as this circumstance, viz. the unknown cause, not having previously manifested itself in action, or the falsity of the testimony, appears more improbable; that is, conflicts with an approximate generalization of a higher order, we believe the testimony or disbelieve it with a stronger or weaker degree of conviction, according to the preponderance, at least until we have sifted the matter further.” “This,” says the author of “Supernatural Religion,” “is precisely Hume’s argument, weakened by the introduction of reservations which have no cogency.” We say, this is precisely what Hume’s argument is _not_, for, if it be valid, the whole question of miracles may be summarily dismissed without any inquiry into the evidence on which they rest. Still, however, as the author affirms and endeavours to prove that Mr. Mill’s position leave Hume’s argument untouched, a few further observations will be necessary. Hume’s statement is, “A miracle 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 nature of the fact, is as entire as any argument from experience which can possibly be imagined.”