This is denied on various grounds.
- It is said, if a miracle be an event which transcends the efficiency of second causes we must have a perfect knowledge of the power of such causes, before we can decide that a particular event is miraculous. But as such perfect knowledge is impossible, it must be impossible for us to decide whether it is a miracle or not. It must be admitted that in many cases the mere nature of an event does not afford a certain criterion of its character as natural or supernatural. To savages many effects which to us are easily accountable as the product of natural causes, appear to be miraculous. An adept in the arts of legerdemain, or a man of science, may do many things entirely unaccountable by the uninitiated, which they therefore cannot distinguish from miracles by anything in the mere nature of the effects themselves. But this objection applies only to a certain class of miracles. There are some events which so evidently transcend the power of nature that there can be no rational doubt as to their supernatural origin. No creature can create or originate life, or work without the intervention of means. A large class of the miracles recorded in Scripture imply the exercise of a power which can belong to God alone. The multiplying a few loaves and fishes so as to satisfy the hunger of thousands of men raising the dead, and giving sight to the blind and hearing to the deaf, not by the appliances of art, but by a command, are clearly effects which imply the exercise of almighty power. Besides, it is to be considered that the nature of the event is not the only criterion by which we are to determine its character. To prove an event in the external world to be miraculous, we have only to prove that it is not the effect of any natural cause, and that it is to be referred to the immediate agency of God. To produce this conviction moral evidence is quite as effective as any other. Such an event may be, as far as we can see, supernatural, either in its nature or in the mode of its occurrence, but that alone would not justify us in referring it to God. Much depends on the character of the agent and the design for which the wonder is wrought. If these be evidently bad, we cannot be convinced that God has wrought a miracle. But if both the character of the agent and the design of his work are good, then we are easily and rationally convinced that the wonder is really a miracle.
Lying Wonders.
- This remark applies equally to another ground on which it is denied that we can certainly determine any event to be miraculous. An effect may transcend all the powers of all material causes and the power of man, and nevertheless be within the compass of the ability of superhuman intelligences. There are rational creatures superior to man, endowed with far higher capacities. These exalted intelligences have access to our world; they do exercise their powers in producing effects in the realm of nature; and therefore, it is said, we cannot tell whether an event, admitted to be supernatural (in the limited sense of that word), is to be referred to God or to these spiritual beings. Such is the latitude with which the words “signs and wonders” are used in the Scriptures, that they apply not only to works due to God’s immediate agency, but to those effected by the power of evil spirits. On this account many theologians regard the latter as true miracles. They are called “lying wonders,” says Gerhard,1 not as to their form (or nature), but as to their end, *i.e.,*because designed to promote error. Trench takes the same view; he says it is not a matter of doubt to him that the Scriptures attribute real wonders to Satan. The question is not, Whether the works of the Egyptian Magicians and the predicted wonders of Antichrist are to be regarded as tricks and juggleries. It may be admitted that they were, or are to be the works of Satan and his angels. But the question is, Are they to be regarded as true miracles? The answer to this question depends on the meaning of the word. If by a miracle we mean any event transcending the efficiency of physical causes and the power of man, then they are miracles. But if we adhere to the definition above given, which requires that the event be produced by the immediate power of God, they of course are not miracles. They are “lying wonders,” not only because intended to sustain the kingdom of lies, but because they falsely profess to be what they are not. Thus Thomas Aquinas says:2Demones possunt facere miracula: quæ scilicet homines mirantur, in quantum eorum facultatem et cognitionem excedunt.” They are only wonders in the sight of men.