It has also been urged that miracles may obey a law of miracles. The best illustration of this idea is that which has been supplied from the supposed operations of Mr. Babbage's calculating machine. He supposes that a machine might be constructed which could go on grinding out a particular set of results for a long, yet definite period of time; then by the operation of the same machine, that a fresh order might be introduced; and afterwards that it might revert to the original one; and that this operation might be continued for ever. If therefore the great Author of nature had so planned the machine of the universe that whenever a miracle was requisite in His scheme of Providence this abnormal event occurred, like the new series introduced into the calculating mill, in that case miracles might be said to follow a definite law, which might be designated the law and order of miraculous intervention.
It is impossible to deny the ingenuity of this theory, but unfortunately it is not only one which takes for granted that the perfection of mechanical contrivance is the only thing that the Creator had in view in the production of the universe, but even if this were an unquestionable fact, it could afford us no help with respect to all the most important miracles recorded in the [pg 047] New Testament. How is it possible, I ask, to account for many of our Lord's miracles on such a supposition? It is expressly affirmed that this supernatural energy was frequently made to depend on the faith of the person who invoked His help. Could any miracle-working mill be even conceived of, which could bring out, as part of the normal law of its operations, the cure of blind, deaf, and leprous men by a word, or effectuate His own resurrection from the dead, or ascension into Heaven? Such occurrences could not be produced by the action of any machine which has the smallest analogy to a calculating mill. But further: such an operation would be impotent to answer the purposes of a miracle, unless the particular result was announced beforehand by one who was completely ignorant that the machine was capable of producing such extraordinary results. This ignorance would likewise have to be extended to those to whom the announcement was made. It would also be necessary that the announcer should proclaim that on a particular day and hour the machine would grind out the particular result of the cure of a blind man, or a resurrection from the dead. The ability to do this would be utterly abnormal, and impossible ever to be ground out by the self-acting agency of any conceivable machine, however cleverly constructed. Mr. Babbage's miracle-working mill, however ingenious a conception, must therefore be dismissed as incapable of affording us the smallest help in the present argument.
The term “superhuman” remains to be considered. It need not detain us long. Superhuman implies a result brought about by the intervention of a being superior to man. Whether such an agent be divine or otherwise can only be determined by the exercise of our reason. It has been objected that the agency which [pg 048] produces an earthquake is a superhuman agency, that is, it exceeds the powers of man to produce it. Granted: but this has no bearing on the subject under discussion. When we use the word “superhuman” we always mean by it, not the action of the unintelligent forces of material nature, but of a being possessed of intelligence and will.
There is a large number of other subjects having an intimate bearing on the correct definition of the terms habitually used in this controversy, and which greatly modify their meaning. These however will best be considered when I enter on the direct discussion of the possibility and the credibility of miracles.
Chapter III. The Supernatural Elements Contained in the New Testament: In What Do They Consist? And What View Do Its Writers Take Respecting Them?
Before entering on the general question of miracles, it is only reasonable to inquire of the writers of the New Testament what they have to say on the subject. Their opinion of the nature and character of the supernatural occurrences which they have reported is certainly of more value than that of all other writers put together. St. John and St. Paul must have been in the habit of coming in contact with unbelievers. It would be most important if we could ascertain the mode adopted by them of commending Christianity to their acceptance, and what use was made by them of the supernatural power with which they professed to be endowed.
First: It is impossible to read the New Testament without arriving at the conclusion that the superhuman character which is ascribed to Jesus Christ is perfectly unique, and differs entirely from that which is ascribed to any other person. Others wrought miracles; but they were men like ourselves. But in the person of Jesus Christ the supernatural is represented as inherent. To say that he possessed the power of working miracles, is an inadequate statement of the fact. Although he embodies the perfection of human nature with all its finite limitations, the supernatural and the divine take up their [pg 050] abode in his personality. Whenever our Lord is represented as working miracles, he is always represented as performing them by a power which was inherent in himself. This is never once attributed to his followers. The supernatural action which is ascribed to Jesus Christ must be viewed, as a case distinct and separate, by itself. The miracles performed by him are not only evidential, but also portions of his supernatural manifestation.
According to the author of the fourth Gospel, our Lord himself rarely designated them by either of the three terms by which miracles are usually designated in the New Testament, viz., signs, wonders, and mighty works (σημεῖα, τέρατα, δυνάμεις). He almost uniformly called them “Works” (ἔργα). An important distinction is here intended. Our Lord did not view his miracles as a separate class of actions by themselves, but as portions of his ordinary superhuman working, and as having a distinct relation to his entire character. Four passages will be sufficient to show this clearly. “The works that I do in my Father's name, they bear witness of me.” “My Father worketh hitherto, and I work.” “If ye believe not me, believe the works.” “Many good works have I showed you from my Father; for which of those works do ye stone me?” When contemplated by others only, they assume the form of signs and wonders: “Except ye see signs and wonders, ye will not believe.” It is highly important that we should keep steadily in view that the divine character attributed to Jesus is by no means restricted to the performance of miracles; but that it extends throughout his entire working, and that the two together constitute an harmonious whole. It pertains no less to its moral and spiritual aspects, than to the displays which he made of a power capable of controlling [pg 051] nature. Even in this portion of his working, he draws special attention to its moral and spiritual aspects. According to his view of his own mighty works, they not only exhibited a power of controlling nature, but were uniformly invested with a moral and spiritual environment. Throughout the Gospels he is represented as exhibiting a greatness and dignity, a purity, holiness, humility and benevolence, so far transcending that of other men, as to constitute him what may be almost designated a moral and spiritual miracle. Perfection in the moral and spiritual world is as essentially superhuman, as power over nature is supernatural. In considering the miracles which have been attributed to Jesus Christ, it is important to bear in mind the manner in which they stand related to his entire superhuman character. Otherwise we shall fail to observe the double aspect which they bear. They were manifestations of the divine, which dwelt within him, and also they possessed an evidential value.