as a law of nature, and yet believe a fact in real contradiction to it. We must disbelieve the alleged fact, or believe that we were mistaken in admitting the supposed law. But in order that any alleged fact should be contradictory to a law of causation, the allegation must be, not simply that the cause existed without being followed by the effect, for that would be no uncommon occurrence; but that this happened in the absence of any adequate counteracting cause. Now in the case of an alleged miracle, the assertion is the exact opposite of this. It is, that the effect was defeated, not in the absence, but in consequence of a counteracting cause, namely, a direct interposition of an act of the will of some being who has power over nature; and in particular of a Being, whose will being assumed to have endowed all the causes with the powers by which they produce their effects, may well be supposed able to counteract them. A miracle (as was justly remarked by Brown[41]) is no contradiction to the law of cause and effect; it is a new effect, supposed to be produced by the introduction of a new cause. Of the adequacy of that cause, if present, there can be no doubt; and the only antecedent improbability which can be ascribed to the miracle, is the improbability that any such cause existed. All, therefore, which Hume has made out, and this he must be considered to have made out, is, that (at least in the imperfect state of our knowledge of natural agencies, which leaves it always possible that some of the physical antecedents may have been hidden from us,) no evidence can prove a miracle to any one who did not previously believe the existence of a being or beings with supernatural power; or who believes himself to have full proof that the character of the Being whom he recognises, is inconsistent with his having seen fit to interfere on the occasion in question.