I’ll be hanged if I can understand how it concerns Evolution to get us out of a mere scrape.”“Out of all kinds of scrapes, my dear Brumm, Evolution has the power to deliver us. There is no conceivable scrape which is not a link in the great chain—in Chance, which is the empirical name for Evolution, and bears the same relation to it that alchemy bears to chemistry, and astrology to astronomy. And the last little scrape of all, death, is simply the charming means Evolution takes to get us out of the great big scrape, life. You will never be happy, my dear friend, until you submit to the Evolutionary will. If it were not so amusing, nothing would be more insufferable than the unanimity and persistency with which all men and kindreds and nations shout up into space, ‘What a scrape were in!’ It is the first thing the child says in its inarticulate way with the first breath of air it is able to employ. ‘Oh, what a scrape to be sure!’ And it is the last thing the man feels on his death-bed. And you will find that all the books and newspapers and music in the world are only expositions and sermons and fugues and variations on the one theme. ‘Oh, what a scrape!’ Now, it is my mission to change the world’s tune. I mean to teach it that scrape, luck, chance, is law, is Evolution, is the soul of the universe; and having brought man’s will into accord with the Evolutionary will, in a very short time it will come about that children will laugh with their first breath, as much as to say, ‘ What a delightful thing it is to come into the world.’ And on their death-beds men will cry, ‘How refreshing and noble it is to pass away,’ while all the books and newspapers and music of the world will cease to be a mere complaint, will cease—altogether, the books and newspapers, perhaps, and only glad music remain.
A miracle is a violation of the laws of nature; and because firm and unalterable experience has established these laws, the case against a miracle is—just because it is a miracle—as complete as any argument from experience can possibly be imagined to be. Why is it more than merely probable that all men must die, that lead cannot when not supported remain suspended in the air, that fire consumes wood and is extinguished by water, unless it is that these events are found agreeable to the laws of nature, and for things to go differently there would have to be a violation of those laws, or in other words a miracle? Nothing is counted as amiracle if it ever happens in the common course of nature. When a man who seems to be in good health suddenly dies, this isn't a miracle; because such a kind of death, though more unusual than any other, has yet often been observedto happen. But a dead man’s coming to life would be a miracle, because that has never been observed in any age or country. So there must be a uniform experience against every miraculous event, because otherwise the event wouldn't count as a ‘miracle’. And as a uniform experience amounts to a proof, we have here a direct and full proof against the existence of any miracle, just because it’s a miracle; andsuch a proof can’t be destroyed or the miracle made credible except by an opposite proof that is even stronger.This clearly leads us to a general maxim that deserves ofour attention:No testimony is sufficient to establish a miracle unless it is of such a kind that its falsehood would be more miraculous than the fact that it tries to establish. And even in that case there is a mutual destruction ofarguments, and the stronger one only gives us an assurance suitable to the force that remains to it after the force needed to cancel the other has beensubtracted.