s has seldom fallen under our
observation, here is a contest of two possible experiences, of which the
one destroys the other as far as its force goes, and the superior can
only operate on the mind by the force which remains. The very same
principle of experience which gives us a certain degree of assurance in
the testimony of witnesses gives us also, in this case, another degree
of assurance against the fact which they endeavour to establish, from
which consideration there necessarily arises a counterpoise, and mutual
destruction of belief and authority.

But in order to increase the probability against the testimony of
witnesses, let us suppose that the fact which they affirm, instead of
being only marvellous, is really miraculous; and suppose also that the
testimony, considered apart and in itself, amounts to an entire proof,
of which the strongest must prevail, but still with a diminution of its
force in proportion to that of its antagonist.

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 very nature of the fact, is as entire as any argument
from experience can possibly be imagined. Why is it more than probable
that all men must die; that lead cannot of itself remain suspended in
the air; that fire consumes wood, and is extinguished by water; unless
it be that these events are found agreeable to the laws of nature, and
there is required a violation of these laws, or, in other words, a
miracle, to prevent them?

Nothing is esteemed a miracle if it ever happen in the common course of
nature. It is no miracle that a man seemingly in good health should die
on a sudden, because such a kind of death, though more unusual than any
other, has yet been frequently observed to happen. But it is a miracle
that a dead man should come to life, because that has never been
observed in any age or country. There must, therefore, be a uniform
experience against every miraculous event, otherwise the event would not
merit that appellation. And as a uniform experience amounts to a proof,
there is here a direct and full _proof_, from the nature of the fact,
against the existence of any miracle; nor can such a proof be destroyed,
or the miracle rendered credible, but by an opposite proof which is
superior.

The plain consequence is (and it is a general maxim worthy of our
attention) "that no testimony is sufficient to establish a