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and with the same opposition and mutual destruction of
argument as in every other kind of evidence。 We frequently
hesitate concerning the reports of others。 We balance the
opposite circumstances； which cause any doubt or
uncertainty； and when we discover a superiority on any side；
we incline to it； but still with a diminution of assurance；
in proportion to the force of its antagonist。
This contrariety of evidence； in the present case； may
be derived from several different causes； from the
opposition of contrary testimony； from the character or
number of the witnesses； from the manner of their delivering
their testimony； or from the union of all these
circumstances。 We entertain a suspicion concerning any
matter of fact； when the witnesses contradict each other；
when they are but few； or of a doubtful character； when they
have an interest in what they affirm； when they deliver
their testimony with hesitation； or on the contrary； with
too violent asseverations。 There are many other particulars
of the same kind； which may diminish or destroy the force of
any argument； derived from human testimony。
Suppose； for instance； that the fact； which the
testimony endeavours to establish； partakes of the
extraordinary and the marvellous； in that case； the
evidence； resulting from the testimony； admits of a
diminution； greater or less； in proportion as the fact is
more or less unusual。 The reason why we place any credit in
witnesses and historians； is not derived from any
； which we perceive ； between testimony
and reality； but because we are accustomed to find a
conformity between them。 But when the fact attested is such
a one as has seldom fallen under our observation； here is a
contest of two opposite 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 contradiction there necessarily arises
a counterpoize； and mutual destruction of belief and
authority。
C/ATO； was a proverbial saying in R/OME； even during the
lifetime of that philosophical patriot。＇25＇ The
incredibility of a fact； it was allowed； might invalidate so
great an authority。
The I/NDIAN prince； who refused to believe the first
relations concerning the effects of frost； reasoned justly；
and it naturally required very strong testimony to engage
his assent to facts； that arose from a state of nature； with
which he was unacquainted； and which bore so little analogy
to those events； of which he had had constant and uniform
experience。 Though they were not contrary to his experience；
they were not conformable to it。＇26＇
But in order to encrease 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； in that
case； there is proof against 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 ； 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。＇27＇
The plain consequence is （and it is a general maxim
worthy of our attention）； 〃that no testimony is sufficient
to establish a miracle； unless the testimony be of such a
kind； that its falsehood would be more miraculous； than the
fact； which it endeavors to establish； and even in that case
there is a mutual destruction of arguments； and the superior
only gives us an assurance suitable to that degree of force；
which remains； after deducting the inferior。〃 When anyone
tells me； that he saw a dead man restored to life； I
immediately consider with myself； whether it be more
probable； that this person should either deceive or be
deceived； or that the fact； which he relates； should really
have happened。 I weigh the one miracle against the other；
and according to the superiority； which I discover； I
pronounce my decision； and always reject the greater
miracle。 If the falsehood of his testimony would be more
miraculous； than the event which he relates； then； and not
till then； can he pretend to command my belief or opinion。
PART II。
I/N the foregoing reasoning we have supposed； that the
testimony； upon which a miracle is founded； may possibly
amount to an entire proof； and that the falsehood of that
testimony would be a real prodigy： But it is easy to shew；
that we have been a great deal too liberal in our
concession； and that there never was a miraculous event
established on so full an evidence。
For ； there is not to be found； in all history；
any miracle attested by a sufficient number of men； of such
unquestioned good…sense； education； and learning； as to
secure us against all delusion in themselves； of such
undoubted integrity； as to place them beyond all suspicion
of any design to deceive others； of such credit and
reputation in the eyes of mankind； as to have a great deal
to lose in case of their being detected in any falsehood；
and at the same time； attesting facts performed in such a
public manner and in so celebrated a part of the world； as
to render the detection unavoidable： All which circumstances
are requisite to give us a full assurance in the testimony
of men。
。 We may observe in human nature a principle
which； if strictly examined； will be found to diminish
extremely the assurance； which we might； from human
testimony； have in any kind of prodigy。 The maxim； by which
we commonly conduct ourselves in our reasonings； is； that
the objects； of which we have no experience； resembles
those； of which we have； that what we have found to be most
usual is always most probable； and that where there is an
opposition of arguments； we ought to give the preference to
such as are founded on the greatest number of past
observations。 But though； in proceeding by this rule； we
readily reject any fact which is unusual and incredible in
an ordinary degree； yet in advancing farther； the mind
observes not always the same rule； but when any thing is
affirmed utterly absurd and miraculous； it rather the more
readily admits of such a fact； upon account of that very
circumstance； which ought to destroy all its authority。 The
passion of and ； arising from miracles；
being an agreeable emotion； gives a sensible tendency
towards the belief of those events； from which it is
derived。 And this goes so far； that even those who cannot
enjoy this pleasure immediately； nor can believe those
miraculous events； of which they are informed； yet love to
partake of the satisfaction at second…hand or by rebound；
and place a pride and delight in exciting the admiration of
others。
With what greediness are the miraculous accounts of
travellers received； their descriptions of sea and land
monsters； their relations of wonderful adventures； strange
men； and uncouth manners？ But if the spirit of religion join
itself to the love of wonder； there is an end of common
sense； and human testimony； in these circumstances； loses
all pretensions to authority。 A religionist may be an
enthusiast； and imagine he sees what has no reality： He may
know his narrative to be false； and yet persevere in it；
with the best intentions in the world； for the sake of
promoting so holy a cause： Or even where this delusion has
not place； vanity； excited by so strong a temptation；
operates on him more powerfully than on the rest of mankind
in any other circumstances； and self…inte