OF THE ARGUMENT AS AFFECTED BY A CLASSIFICATION OF MIRACLES.
Let us now inquire whether Hume's argument would be affected by
the differences in miracles upon the most general distribution of
their kinds.
Miracles may be classed generally as inner or outer.
I. The inner, or those which may be called miracles for the
individual, are such as go on, or may go on, within the separate
personal consciousness of each separate man. And it shows how
forgetful people are of the very doctrines which they themselves
profess as Christians, when we consider, on the one hand, that
miracles, in this sense, are essential to Christianity, and yet,
on the other hand, consider how often it is said that the age of
miracles is past. Doubtless, in the sense of external miracles, all
such agencies are past. But in the other sense, there are distinct
classes of the supernatural agency, which we are now considering;
and these three are held by many Christians; two by most Christians;
and the third by all. They are
a.--_Special Providences:_ which class it is that many
philosophic Christians doubt or deny.
b.--_Grace:_ both predisposing [by old theologians called
_prevenient_] and effectual.
c.--_Prayer considered as efficacious._
Of these three we repeat, that the two last are held by most
Christians: and yet it is evident that both presume a supernatural
agency. But this agency exists only where it is sought. And even where
it _does_ exist, from its very nature (as an _interior_
experience for each separate consciousness) it is incommunicable.
But that does not defeat its purpose. It is of its essence to
be incommunicable. And, therefore, with relation to Hume's great
argument, which was designed to point out a vast _hiatus_ or
inconsistency in the divine economy--'Here is a miraculous agency,
perhaps, but it is incommunicable: it may exist, but it cannot
manifest itself; which defect neutralizes it, and defeats the very
purpose of its existence'--the answer is, that as respects these
interior miracles, there is no such inconsistency. They are meant
for the private forum of each man's consciousness: nor would it
have met any human necessity to have made them communicable. The
language of Scripture is, that he who wishes experimentally to know
the changes that may be accomplished by prayer, must pray. In that
way only, and not by communication of knowledge from another, could
he understand it as a practical effect. And to understand it not
practically, but only in a speculative way, could not meet any
religious wish, but merely an irreligious curiosity.
As respects one great division of miraculous agency, it is clear,
therefore, that Hume's argument does not apply. The arrow glances
past: not so much missing its aim as taking a false one. The
_hiatus_ which it supposes, the insulation and incommunicability
which it charges upon the miraculous as a capital oversight, was
part of the design: such mysterious agencies were _meant_ to be
incommunicable, and for the same reason which shuts up each man's
consciousness into a silent world of its own--separate and inaccessible
to all other consciousnesses. If a communication is thrown open
by such agencies between the separate spirit of each man and the
supreme Spirit of the universe, then the end is accomplished: and
it is part of that end to close this communication against all
other cognizance. So far Hume is baffled. The supernatural agency
is incommunicable: it ought to be so. That is its perfection.
II. But now, as respects the other great order of miracles--viz.,
the _external_, first of all, we may remark a very important
subdivision: miracles, in this sense, subdivide into two most
different orders--1st, _Evidential_ miracles, which simply
prove Christianity. 2d, _Constituent_ miracles, which, in a
partial sense, _are_ Christianity. And, perhaps, it may turn
out that Hume's objection, if applicable at all, is here applicable
in a separate way and with a varying force.
The first class, the evidential miracles, are all those which
were performed merely as evidences (whether simply as indications,
or as absolute demonstrations) of the divine power which upheld
Christianity. The second class, the constituent miracles, are those
which constitute a part of Christianity. Two of these are absolutely
indispensable to Christianity, and cannot be separated from it
even in thought, viz., the miraculous birth of our Saviour, and
his miraculous resurrection. The first is essential upon this
ground--that unless Christ had united the two natures (divine and
human) he could not have made the satisfaction required: not being
human, then, indeed, he might have had power to go through the
mysterious sufferings of the satisfaction: but how would that have
applied to man? It would have been perfect, but how would it have
been relevant? Not being divine, then indeed any satisfaction he
could make would be relevant: but how would it have been perfect?
The mysterious and supernatural birth, therefore, was essential,
as a capacitation for the work to be performed; and, on the other
hand, the mysterious death and consequences were essential, as the
very work itself.
Now, therefore, having made this distinction, we may observe, that
the first class of miracles was occasional and polemic: it was
meant to meet a special hostility incident to the birth-struggles
of a new religion, and a religion which, for the very reason that
it was true, stood opposed to the spirit of the world; of a religion
which, in its first stage, had to fight against a civil power in
absolute possession of the civilized earth, and backed by seventy
legions. This being settled, it follows, that if Hume's argument
were applicable in its whole strength to the evidential miracles,
no result of any importance could follow. It is clear that a
Christianized earth never can want polemic miracles again; polemic
miracles were wanted for a transitional state, but such a state
cannot return. Polemic miracles were wanted for a state of conflict
with a dominant idolatry, It was Christianity militant, and militant
with childlike arms, against Paganism triumphant. But Christianity,
in league with civilization, and resting on the powers of this
earth allied with her own, never again can speak to idolatrous
man except from a station of infinite superiority. If, therefore,
these evidential miracles are incommunicable as respects their
proofs to after generations, neither are they wanted.
Still it will be urged--Were not the miracles meant for purposes
ulterior to the transitional state? Were they not meant equally
for the polemic purpose of confuting hostility at the moment, and
of propping the faith of Christians in all after ages? The growing
opinion amongst reflecting Christians is, that they were not: that
the evidential miracles accomplished their whole purpose in their
own age. Something of supernatural agency, visibly displayed,
was wanted for the first establishment of a new faith. But, once
established, it was a false faith only that could need this external
support. Christianity could not unroot itself now, though every
trace of evidential miracle should have vanished. Being a true
religion, once rooted in man's knowledge and man's heart, it is
self-sustained; it never could be eradicated.
But, waiving that argument, it is evident, that whatever becomes of
the evidential miracles, Christianity never can dispense with those
transcendent miracles which we have called _constituent_,--those
which do not so much demonstrate Christianity as _are_ Christianity
in a large integral section. Now as to the way in which Hume's
argument could apply to these, we shall reserve what we have to
say until a subsequent section. Meantime, with respect to the
other class, the simply evidential miracles, it is plain, that
if ever they should be called for again, then, as to _them_,
Hume's argument will be evaded, or not, according to their purpose.
If their function regards an individual, it will be no just objection
to them that they are incommunicable. If it regards a multitude or
a nation, then the same power which utters the miracle can avail
for its manifestation before a multitude, as happened in the days
of the New Testament, _and then is realized the case_ Beta
_of Sect. II_, And if it is still objected, that even in that
case there could be no sufficient way of propagating the miracle,
with its evidence, to other times or places, the answer must be,--
1st. That supposing the purpose merely polemic, that purpose is
answered without such a propagation.
2dly. That, supposing the purpose, by possibility, an ulterior
purpose, stretching into distant ages, even then our modern arts
of civilization, printing, &c., give us advantages which place a
remote age on a level with the present as to the force of evidence;
and that even the defect of _autopsy_ may be compensated by
sufficient testimony of a multitude, it is evident that Hume himself
felt, by his evasion in the case of the imaginary Elizabethan
miracle proposed by himself.
RECAPITULATION.
Now let us recapitulate the steps we have made before going on to
the rest.
We have drawn into notice [Sect. II.] the case _Beta_,--overlooked
by Hume in his argument, but apparently not overlooked in his
consciousness,--the case where a multitude of witnesses overrules
the incommunicability attaching to a single witness.
2dly. We have drawn into notice the class of internal miracles,--miracles
going on in the inner economy of every Christian's heart; for it
is essential to a Christian to allow of prayer. He cannot _be_
a Christian if he should condemn prayer; and prayer cannot hope to
produce its object without a miracle. And to such miracles Hume's
argument, the argument of incommunicability, is inapplicable. They
do not seek to transplant themselves; every man's personal experience
in this respect is meant for himself alone.
3dly. Even amongst miracles _not_ internal, we have shown--that
if one class (the merely evidential and polemic) are incommunicable,
_i.e._ not capable of propagation to a remote age or place,
they have sufficiently fulfilled their immediate purpose by their
immediate effect. But such miracles are alien and accidental to
Christianity. Christ himself reproved severely those who sought
such signs, as a wicked, unbelieving generation; and afterwards
he reproved, with a most pathetic reproach, that one of his own
disciples who demanded such a sign. But besides these evidential
miracles, we noticed also,
4thly. The constituent miracles of Christianity; upon which,
as regarded Hume's argument, we reserved ourselves to the latter
section: and to these we now address ourselves.
But first we premise this
_Lemma:_--That an _á priori_ (or, as we shall show, an
_a posteriori_) reason for believing a miracle, or for expecting
a miracle, will greatly disturb the valuation of _x_ (that
is, the abstract resistance to credibility), as assumed in Hume's
argument. This is the centre in which we are satisfied, lurks that
πρωτον ψευδος which Hume himself suspected: and we add,
that as a vast number of witnesses (according to a remark made in
Sect. II.) will virtually operate as a reduction of the value allowed
to _x_, until _x_ may be made to vanish altogether,--so
in the reverse order, any material reduction of value in _x_
will virtually operate exactly as the multiplication of witnesses;
and the case _Alpha_ will be raised to the case _Beta._
This _Lemma_ being stated as a point of appeal in what follows,
we proceed to