that the reality of false miracles and lying wonders is admitted in the Bible.
The obvious deduction from this representation of miracles is that the source and purpose of such supernatural phenomena must always be exceedingly uncertain.(1) Their evidential value is, therefore, profoundly affected, "it being," as Dr. Newman has said of ambiguous miracles, "antecedently improbable that the Almighty should rest the credit of His Revelation upon events which but obscurely implied His immediate presence."(2) As it is affirmed that other supernatural beings exist, as well as an assumed Personal God, by whose agency miracles are performed, it is impossible to argue with reason that such phenomena are at any time specially due to the intervention of the Deity. Dr. Newman recognizes this, but passes over the difficulty with masterly lightness of touch. After advancing the singular argument that our knowledge of spirits is only derived from Scripture, and that their existence cannot be deduced from nature, whilst he asserts that the being of a God—a Personal God be it remembered—can be so discovered, and that, therefore, miracles can only properly be attributed to him, he proceeds: "Still it may be necessary to show that on our own principles we are not open to inconsistency. That is, it has been questioned whether, in admitting the existence and power of Spirits on the authority of Revelation, we are not in danger of
invalidating the evidence upon which that authority rests. For the cogency of the argument for Miracles depends on the assumption, that interruptions in the course of nature must ultimately proceed from God; which is not true, if they may be effected by other beings without His sanction. And it must be conceded, that, explicit as Scripture is in considering Miracles as signs of divine agency, it still does seem to give created Spirits some power of working them; and even, in its most literal sense, intimates the possibility of their working them in opposition to the true doctrine. (Deut. xiii. 1-3; Matt. xxiv. 24; 2 Thess. ii. 9-ll.)"(1) Dr. Newman repudiates the attempts of various writers to overcome this difficulty by making a distinction between great miracles and small, many miracles and few, or by referring to the nature of the doctrine attested in order to determine the author of the miracle, or by denying the power of spirits altogether, and explaining away Scripture statements of demoniacal possession and the narrative of the Lord's Temptation. "Without having recourse to any of these dangerous modes of answering the objection," he says, "it may be sufficient to reply, that, since, agreeably to the antecedent sentiment of reason, God has adopted miracles as the seal of a divine message, we believe He will never suffer them to be so counterfeited as to deceive the humble inquirer."(2) This is the only reply which even so powerful a reasoner as Dr. Newman can give to an objection based on distinct statements of Scripture itself. He cannot deny the validity of the objection, he can only hope or believe in spite of it Personal belief independent of evidence is the most common and the weakest of arguments; at the
best it is prejudice masked in the garb of Reason. It is perfectly clear that miracles being thus acknowledged to be common both to God and to other spirits they cannot be considered a distinctive attestation of divine intervention; and, as Spinoza finely argued, not even the mere existence of God can be inferred from them; for as a miracle is a limited act, and never expresses more than a certain and limited power, it is certain that we cannot from such an effect, conclude even the existence of a cause whose power is infinite.(1)
This dual character obviously leads to many difficulties in defining the evidential function and force of miracles, and we may best appreciate the dilemma which is involved by continuing to follow the statements and arguments of divines themselves. To the question whether miracles are absolutely to command the obedience of those in whose sight they are performed, and whether, upon their attestation, the doer and his doctrine are to be accepted as of God, Archbishop Trench unhesitatingly replies: "It cannot be so, for side by side with the miracles which serve for the furthering of the kingdom of God runs another line of wonders, the counter-workings of him who is ever the ape of the Most High."(2) The deduction is absolutely logical and cannot be denied. "This fact," he says, "that the kingdom of lies has its wonders no less than the kingdom of truth, is itself sufficient evidence that miracles cannot be appealed
to absolutely and finally, in proof of the doctrine which the worker of them proclaims." This being the case, it is important to discover how miracles perform their function as the indispensable evidence for a Divine Revelation, for with this disability they do not seem to possess much potentiality. Archbishop Trench, then, offers the following definition of the function of miracles: "A miracle does not prove the truth of a doctrine, or the divine mission of him that brings it to pass. That which alone it claims for him at the first is a right to be listened to: it puts him in the alternative of being from heaven or from hell. The doctrine must first commend itself to the conscience as being good, and only then can the miracle seal it as divine. But the first appeal is from the doctrine to the conscience, to the moral nature of man."(1) Under certain circumstances, he maintains, their evidence is utterly to be rejected. "But the purpose of the miracle," he says, "being, as we have seen, to confirm that which is good, so, upon the other hand, where the mind and conscience witness against the doctrine, not all the miracles in the world have a right to demand submission to the word which they seal. On the contrary, the great act of faith