To transgressors of every age our Lord still says, “Ye are of your father the devil, and the lusts of your father ye will do,” John viii. 44. And bondage to the “god of this world” brings on his captives, whether old or young, rich or poor, instructed or untaught, not only guilt but misery; while “the end of these things is death,” Rom. vi. 21.
But when we see impious pretences employed in order to hold the minds of men in the most degrading vassalage, we have a fearful display of enormous guilt, accumulated by a wilful subjection to “the father of lies.” Satan was “a liar from the beginning.” To accomplish his purposes, he can “transform himself into an angel of light;” and still he leads multitudes “captive at his will.” Marvellous is the forbearance of the Supreme Governor of the universe, who does not at once ease him of his adversaries, but still richly and freely offers the blessings of salvation to a world which lieth in the wicked one. Who will not desire that the goodness of God may lead the greatest transgressors to repentance? And, as one act of submission to the prince of the power of the air is a fearful step towards an absolute and eternal thraldom, it becomes each of us to imitate those who could say, “We are not ignorant of his devices;” constantly to present at the throne of grace the petition, “Lead us not into temptation, but deliver us from evil;” and to trust implicitly in Him who, on the cross having “spoiled principalities and powers, made a show of them openly, triumphing over them in it,” 2 Cor. ii. 11; Matt. vi. 13; Col. ii. 15.
CHAPTER XI.
Real Miracles—A miracle defined by archbishop Tillotson—The miracles of Moses—The miracles of our Lord Jesus Christ—The miracles of the apostles—Collision with those who pretended to supernatural power—The magicians of Egypt—Magical arts at Ephesus—The miraculous power of the Saviour inherent, that of the prophets and apostles derived—Cessation of miraculous gifts.
We now enter on a brief consideration of unquestionable miracles. As the grant of Divine revelation was made to some persons who were to proclaim it to the whole human race, so, while holy men of God spake as they were moved by the Holy Ghost, the broad seal of Heaven was placed by miracles on their testimony. As a man’s signature gives validity to his bond, or the credentials of an ambassador demonstrate his right to transact the business of his sovereign; so the supernatural works performed by the prophets, by our Lord Jesus Christ, and by his apostles, prove as fully to those who witnessed them, that the words they heard proceeded from God, as if they had listened to him pronouncing them with an audible voice from the excellent glory; while all to whom their testimony has been faithfully transmitted, may cherish an equal confidence.
It has been well remarked by archbishop Tillotson, that “there are two things necessary in a miracle: that there should be a supernatural effect, and that this effect should be evident to sense.” He adds, “Neither in Scripture, nor in profane authors, nor in common use, is anything called a miracle but what falls under the cognizance of the senses; a miracle being nothing else but a supernatural effect evident to sense, the great end and design whereof is to be the sensible proof and conviction of something that we do not see.” The church of Rome affirms that, in the celebration of the mass, the bread and wine are changed into the very body and blood, soul and Divinity, of our Lord Jesus Christ; though they retain exactly the same appearance that they had before the change is said to have occurred. Hence, the same writer argues, “For want of a supernatural effect evident to sense, transubstantiation is no miracle; a sign or a miracle is always a thing sensible, otherwise it could be no sign. Now, that such a change in transubstantiation should really be wrought, and yet that there should be no sign of it, is a thing very wonderful; but not to sense, for our senses perceive no change. And that a thing should remain to all appearance just as it was, hath nothing at all wonderful in it. We wonder, indeed, when we see a strange thing done, but no man wonders when he sees nothing done.”
Numberless were the miracles wrought by Jehovah in ancient times, in behalf of his chosen people. In vain does infidelity object that the contents of the books of Moses may not be true; since, had they been false, it was absolutely impossible that they could have obtained any credit. The number of the people must have amounted to three millions, and every adult person was a competent judge whether the things related to have taken place within his own memory had really happened.
The Israelites would not have believed that the Red Sea was divided to give them a passage—that, during their pilgrimage of forty years in the wilderness, a miraculous cloud had guided them by day, and become at night a fire casting round its radiance—that they had been supplied with manna from heaven, falling on six successive days around their camp, and on the last of them a double quantity, to prevent its being gathered on the sabbath—that God had published his law on the mount that might not be touched, amidst thunders, and lightning, and tempest—and that he had punished its violation by terrible plagues—for them to believe these things would have been absolutely impossible, had the whole narrative been a fiction. A romance would have excited their ridicule, and the yoke which, on the ground of the invention, was to be placed about their necks, would have been rejected with the utmost indignation. It is also morally impossible that the books of Moses could have been received in the age immediately after his death, if their contents had been false; and highly improbable that, though true, they would have been considered his writings, if they had been set forth by some other person in his name, and had not appeared till he was lying in his grave.
It would be easy to show that the wondrous acts recorded are traced explicitly to Divine operation. In illustration of this, the following passages may be taken: “I am the Lord, your Holy One, the Creator of Israel, your King.” “Thus saith the Lord, which maketh a way in the sea and a path in the mighty waters;” alluding, most probably, to the passage of Israel through the Red Sea, and, afterwards, to their crossing the Jordan, both of which events were unquestionably miraculous.
That one great object kept in view by the Redeemer in performing miracles was, to furnish convincing proofs of his Divine mission, is evident from the uniform tenor of the inspired narratives. Nicodemus reasoned justly when he said, “Rabbi, we know that thou art a teacher come from God: for no man can do these miracles that thou doest, except God be with him,” John iii. 2. The same conviction was possessed by the chief priests and the Pharisees, for they said, after the resurrection of Lazarus, “This man doeth many miracles: if we let him thus alone all men will believe on him,” John xi. 47, 48. Our Lord himself appeals to his miracles: “I have greater witness than that of John, for the works which the Father hath given me to finish, the same works that I do bear witness of me, that the Father hath sent me,” John v. 36. It is impossible, therefore, that any statement could be more plain and decisive. Our Lord rests his claim to be believed on the wonders he wrought. Again, he says, “If I had not done among them the works which none other man did, they had not had sin; but now they have no cloak for their sin.” Thus, we see the wonders which Christ wrought were unparalleled. He healed the sick, he penetrated the minds of men by his own infinite power. And hence, the unbelief of those who witnessed his mighty deeds appeared in all its aggravated and naked enormity; “their sin remained.” But, in direct opposition to this, there would have been a plea for unbelief had pretended miracles been true. Had it been a fact, instead of a fable, that Æsculapius had cured disease at his oracle, or that the god of the oracle of Claros had known the thoughts of men’s hearts, then, and then only, there would have been a cover for their iniquity.