It is clear then that the fact of miracles appearing to be contrary to experience is no reason for disbelieving them, though it might be a reason for disbelieving other alleged marvels, because they claim to have a special cause, by which to account for this special character. We have now to examine whether this special cause really existed—that is to say, we pass on to the second aspect of the miracles; our conclusion thus far being that they are credible as marvels, if it be credible that they were specially worked by God.
(2.) Miracles as special works of God.
Now, any special action on God's part is often thought to present great difficulties, as interfering with the uniformity of nature. But, as we shall see, it would only interfere with it in the same way that human action interferes with it. Neither of them violates the laws of nature, though both are able to bring about results which nature of itself could not have brought about.
In the case of human action this is quite obvious. Suppose, for example, a clock with an iron pendulum is placed on a table and keeps perfect time. Suddenly, without anyone touching it, it begins to gain rapidly, and then, after a short time, goes on as before. To anyone unacquainted with the cause, this would appear a marvel: and might even be thought incredible, as (assuming the clock to be properly constructed) it would seem to imply some alteration in the laws of motion, or the force of gravity. Yet we know a man can easily produce such a marvel by holding a magnet under the table. The disturbing cause, it will be noticed, was not really the magnet, which always acts according to law; nor the hand which held it; but the action of the human will on matter. This took place in the man's brain, and enabled him to move first his hand, and then the magnet. Thus we may say the marvel was produced by natural means supernaturally applied; for the magnet was undoubtedly a natural means, yet nature of itself would never have used it in the way described. It required something above nature (something super-natural) and this was the free will of man.
Now, miracles claim to have been produced in a somewhat similar, though to us unknown, manner by the action of God's Will on matter, that is to say, by natural means supernaturally applied; and, if so, they are certainly credible, under this head. For we know that God has the power of acting on matter, and that He used it once in creating the universe, so He might use it again if He thought fit.
Moreover, God's knowledge of the laws of nature is complete, while man's is only partial. As, then, man, with his limited power over nature and partial knowledge of its laws, can produce marvels so unlike nature's ordinary course (a steam engine, for instance), yet without violating any of its laws; still more can God, Who has complete power over nature, and complete knowledge of its laws. For to deny this would be to deny to God the power which we concede to man; and which we must remember, God Himself has given to man. And this would lead to the strange conclusion that God has enabled man to do what He cannot do Himself. No doubt we cannot imagine how God can exert His Will over matter, but neither can we imagine how we can do it ourselves. The difficulty is as great in the one case as in the other.
From this it is clear that miracles need not violate natural laws. And though at first one might be inclined to dispute this with regard to particular miracles; the statement is quite correct, provided we make due allowance for our own ignorance. Take, for example, the supposed case of the men in the furnace. We certainly do not know how their bodies were kept cool, but we cannot say it was impossible. For extreme heat, and even extreme cold, may be very close together, as is shown by the well-known experiment of freezing mercury inside a red-hot crucible. As a mere marvel this is quite as wonderful as the men in the furnace; and an ignorant man would probably pronounce both to be equally incredible.
Or, to take another example, suppose it were said that on one occasion a few loaves of bread were miraculously increased so as to feed some thousands of persons: could we say that this must have violated natural laws? Certainly not, for bread is composed of carbon, and other elements, which were in abundance all round. And though we only know one way of forming them into bread, which is by means of a living plant, we cannot say that this is the only method. Indeed, there is nothing incredible in substances like bread being made artificially some day. Of course in all marvels produced by man, we know the special cause at work, but this does not justify us in saying that in a miracle, merely because we do not know it, the laws of nature must be violated.
Moreover there is much to be said in favour of what is usually called God's immanence in nature, but which would perhaps be better described as nature's immanence in God.[9] This means that all natural forces are due to the present and immediate action of God's Will; and if it is correct, it greatly lessens the difficulty as to miracles. For then there would be no interference with nature at all, leave alone violating its laws, God would be working there all the time, only in a miracle He would not be working in exactly the same way as in ordinary events.
[9] Acts 17. 28; Col. 1. 17.