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We can never assert that, in principle, an event resists naturalistic explanation. A perfectly substantiated, anomalous event, rather than providing evidence for the supernatural, merely calls into question our understanding of particular natural laws. In the modern era, this position fairly accurately represents the educated response to novelty. Rather than invoke the supernatural, we can always adjust our knowledge of the natural in extreme cases. In the modern age in actual inquiry, we never reach the point where we throw up our hands and appeal to divine intervention to explain a localized event like an extraordinary experience.

If a plane crashes and 99 people die while 1 survives, it is called a miracle. Should the families of the 99 think so?

The impossible could not have happened, therefore the impossible must be possible in spite of appearances. ... Exactly! It is absurd — improbable — it cannot be. So I myself have said. And yet, my friend, there it is! One cannot escape from the facts.

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.

The dogma of the redemption is the fable of priest-craft invented since the time the New Testament was compiled, and the agreeable delusion of it suited with the depravity of immoral livers. When men are taught to ascribe all their crimes and vices to the temptations of the Devil, and to believe that Jesus by his death rubs all off, and pays their passage to heaven gratis, they become as careless in morals as a spendthrift would be of money, were he told that his father had engaged to pay off all his scores. It is a doctrine not only dangerous to morals in this world, but to our happiness in the next world, because it holds out such a cheap, easy, and lazy way of getting to heaven, as has a tendency to induce men to hug the delusion of it to their own injury. ¶ But there are times when men have serious thoughts, and it is at such times, when they begin to think, that they begin to doubt the truth of the Christian Religion; and well they may, for it is too fanciful and too full of conjecture, inconsistency, improbability, and irrationality, to afford consolation to the thoughtful man. His reason revolts against his creed. He sees that none of its articles are proved, or can be proved. He may believe that such a person as is called Jesus (for Christ was not his name) was born and grew to be a man, because it is no more than a natural and probable case. But who is to prove he is the son of God, that he was  begotten by the Holy Ghost? Of these things there can be no proof; and that which admits not of proof, and is against the laws of probability and the order of nature, which God himself has established, is not an object for belief. God has not given man reason to embarrass him, but to prevent his being imposed upon.

[U]pon the whole, we may conclude that the Christian Religion not only was at first attended with miracles, but even at this day cannot be believed by any reasonable person without one.... Whoever is moved by Faith to assent to it, is conscious of a continued miracle in his own person, which subverts all the principles of his understanding, and gives him a determination to believe what is most contrary to custom and experience.

It is impossible to use electrical light and the wireless and to avail ourselves of modern medical and surgical discoveries, and at the same time to believe in the New Testament world of spirits and miracles.