Real Miracles--A miracle defined by archbishop Tillotson--The
miracles of Moses--The miracles of our Lord Jesus Christ--The
miracles of the apostles--Collision with those who pretended
to supernatural power--The magicians of Egypt--Magical arts at
Ephesus--The miraculous power of the Saviour inherent, that of
the prophets and apostles derived--Cessation of miraculous gifts.
We now enter on a brief consideration of unquestionable miracles. As
the grant of Divine revelation was made to some persons who were to
proclaim it to the whole human race, so, while holy men of God spake as
they were moved by the Holy Ghost, the broad seal of Heaven was placed
by miracles on their testimony. As a man’s signature gives validity
to his bond, or the credentials of an ambassador demonstrate his
right to transact the business of his sovereign; so the supernatural
works performed by the prophets, by our Lord Jesus Christ, and by
his apostles, prove as fully to those who witnessed them, that the
words they heard proceeded from God, as if they had listened to him
pronouncing them with an audible voice from the excellent glory; while
all to whom their testimony has been faithfully transmitted, may
cherish an equal confidence.
It has been well remarked by archbishop Tillotson, that “there are two
things necessary in a miracle: that there should be a supernatural
effect, and that this effect should be evident to sense.” He adds,
“Neither in Scripture, nor in profane authors, nor in common use, is
anything called a miracle but what falls under the cognizance of the
senses; a miracle being nothing else but a supernatural effect evident
to sense, the great end and design whereof is to be the sensible proof
and conviction of something that we do not see.” The church of Rome
affirms that, in the celebration of the mass, the bread and wine are
changed into the very body and blood, soul and Divinity, of our Lord
Jesus Christ; though they retain exactly the same appearance that
they had before the change is said to have occurred. Hence, the same
writer argues, “For want of a supernatural effect evident to sense,
transubstantiation is no miracle; a sign or a miracle is always a thing
sensible, otherwise it could be no sign. Now, that such a change in
transubstantiation should really be wrought, and yet that there should
be no sign of it, is a thing very wonderful; but not to sense, for
our senses perceive no change. And that a thing should remain to all
appearance just as it was, hath nothing at all wonderful in it. We
wonder, indeed, when we see a strange thing done, but no man wonders
when he sees nothing done.”
Numberless were the miracles wrought by Jehovah in ancient times, in
behalf of his chosen people. In vain does infidelity object that the
contents of the books of Moses _may_ not be true; since, had they been
false, it was absolutely impossible that they could have obtained any
credit. The number of the people must have amounted to three millions,
and every adult person was a competent judge whether the things related
to have taken place within his own memory had really happened.
The Israelites would not have believed that the Red Sea was divided
to give them a passage--that, during their pilgrimage of forty years
in the wilderness, a miraculous cloud had guided them by day, and
become at night a fire casting round its radiance--that they had been
supplied with manna from heaven, falling on six successive days around
their camp, and on the last of them a double quantity, to prevent
its being gathered on the sabbath--that God had published his law on
the mount that might not be touched, amidst thunders, and lightning,
and tempest--and that he had punished its violation by terrible
plagues--for them to believe these things would have been absolutely
impossible, had the whole narrative been a fiction. A romance would
have excited their ridicule, and the yoke which, on the ground of the
invention, was to be placed about their necks, would have been rejected
with the utmost indignation. It is also morally impossible that the
books of Moses could have been received in the age immediately after
his death, if their contents had been false; and highly improbable
that, though true, they would have been considered his writings, if
they had been set forth by some other person in his name, and had not
appeared till he was lying in his grave.
It would be easy to show that the wondrous acts recorded are traced
explicitly to Divine operation. In illustration of this, the following
passages may be taken: “I am the Lord, your Holy One, the Creator
of Israel, your King.” “Thus saith the Lord, which maketh a way in
the sea and a path in the mighty waters;” alluding, most probably,
to the passage of Israel through the Red Sea, and, afterwards, to
their crossing the Jordan, both of which events were unquestionably
miraculous.
That one great object kept in view by the Redeemer in performing
miracles was, to furnish convincing proofs of his Divine mission, is
evident from the uniform tenor of the inspired narratives. Nicodemus
reasoned justly when he said, “Rabbi, we know that thou art a teacher
come from God: for no man can do these miracles that thou doest, except
God be with him,” John iii. 2. The same conviction was possessed by the
chief priests and the Pharisees, for they said, after the resurrection
of Lazarus, “This man doeth many miracles: if we let him thus alone all
men will believe on him,” John xi. 47, 48. Our Lord himself appeals
to his miracles: “I have greater witness than that of John, for the
works which the Father hath given me to finish, the same works that I
do bear witness of me, that the Father hath sent me,” John v. 36. It
is impossible, therefore, that any statement could be more plain and
decisive. Our Lord rests his claim to be believed on the wonders he
wrought. Again, he says, “If I had not done among them the works which
none other man did, they had not had sin; but now they have no cloak
for their sin.” Thus, we see the wonders which Christ wrought were
unparalleled. He healed the sick, he penetrated the minds of men by his
own infinite power. And hence, the unbelief of those who witnessed his
mighty deeds appeared in all its aggravated and naked enormity; “their
sin remained.” But, in direct opposition to this, there would have
been a plea for unbelief had pretended miracles been true. Had it been
a fact, instead of a fable, that Æsculapius had cured disease at his
oracle, or that the god of the oracle of Claros had known the thoughts
of men’s hearts, then, and then only, there would have been a cover for
their iniquity.
Were we to select one miracle as demonstrative that Jesus was sent by
the Father, and of the acceptance of his work; and, still further,
of the futility of every objection that can be raised against it; it
should be that of the resurrection of the Lord Jesus Christ. “See,”
says Saurin, “how many extravagant suppositions must be advanced if
the resurrection of our Saviour be denied. It must be supposed that
guards, who had been particularly cautioned by their officers, sat down
to sleep; and that, nevertheless, they deserved credit when the body
of Jesus was stolen. It must be supposed that men who had been imposed
on in the most odious and cruel manner in the world, hazarded their
dearest enjoyments for the glory of an impostor. It must be supposed
that ignorant and illiterate men, who had neither reputation, fortune,
nor eloquence, possessed the art of fascinating the eyes of all the
church. It must be supposed either that five hundred persons were all
deprived of their senses at a time, or that they were all deceived
in the plainest matters of fact; or, that this multitude of false
witnesses had found out the secret of never contradicting themselves or
one another, and of being always uniform in their testimony. It must be
supposed that the most expert courts of judicature could not find out a
shadow of a contradiction in a palpable imposture. It must be supposed
that the apostles, sensible men in other cases, chose precisely those
places and those times which were most unfavourable to their views. It
must be supposed that millions madly suffered imprisonments, tortures,
and crucifixion, to spread an illusion. It must be supposed that ten
thousand miracles were wrought in favour of falsehoods, or all these
facts must be denied. And then, it must be supposed that the apostles
were idiots, that the enemies of Christianity were idiots, and that all
the primitive Christians were idiots.”
The apostles of our Lord were invested with miraculous powers: “God
also bearing them witness, both with signs and wonders, and with
divers miracles and gifts of the Holy Ghost, according to his own
will,” Heb. ii. 4. As the apostles asserted a direct and unequivocal
claim to miraculous powers, and as these are declared in the New
Testament to have been exerted by them, falsehood, if proved, would
destroy the veracity of their writings, and the validity of all the
doctrines and precepts they contained. But, let the case be duly
weighed, and it will be seen, that, to support their pretensions by
artifice and chicanery, was absolutely impossible. A few might be
deceived, an empire could not be; and great must be the infatuation of
supposing that a few obscure men could blind the eyes of the people
among whom they lived. In the face of the utmost hostility, in the
midst of the greatest perils, in defiance of cruel persecutions, and
with the crucifixion of their Lord before their eyes, they could not
have claimed the exercise of miraculous powers if they had not been
actually possessed. Had they resembled the Romanists, to whom we have
referred, would it have been possible to escape detection?
It is worthy of special remark, that more than one account is given
us in sacred history of the messengers of God entering into collision
with those who pretended to supernatural power. Thus a memorable
contest took place between Moses and the magicians of Pharaoh’s court.
Different opinions are entertained as to the means by which the latter
performed their feats, some contending that they were mere tricks, and
others that evil spirits were in active operation. On this controverted
question we do not enter; it is sufficient for the present purpose to
remark, that the superiority of the servants of Jehovah was placed
beyond all dispute. The rod of Aaron swallowed up the rods of the
magicians; at the plague of flies and the murrain on the cattle, they
were compelled to say, “This is the finger of God;” and at length they
“could not stand before Moses because of the boils, for the boils were
upon the magicians and all the Egyptians,” Exod. ix. 11.
Another instance of a later date is equally conclusive. The gospel
was proclaimed at Ephesus, where the arts which pretended to lay open
the secrets of nature, and to arm the hand of man with supernatural
powers, were especially apparent. Indeed, in the age of our Lord and
his apostles, pretended adepts in the occult sciences were numerous;
they travelled from country to country, and were found in great numbers
in Asia, deceiving the credulous multitude, and profiting by their
expectations. They were sometimes Jews, who referred their skill, and
even their forms of proceeding, to Solomon, who is still regarded in
the east as the head or prince of magicians. In Asia Minor, Ephesus had
a high reputation for magical arts. Here, then, “God wrought special
miracles by the hands of Paul.” The appeal to the wonder-workers of a
country which contained so magnificent a temple to Diana, that it was
reckoned among the wonders of the world, was singularly striking.
Accustomed as the Ephesians were to produce strange results by some
species of magic, they would naturally ascribe miracles to a similar
agency. It was necessary, therefore, that the miracles which were to
serve as the credentials of Christianity, should be especially marked,
and placed beyond the reach of all their enchantments and incantations.
And it seems an instance not the less remarkable, because easily
overlooked, of the adaptation of means to an end, that in Ephesus,
in which, of all others, magic was resorted to, the powers granted
to the first heralds of redeeming mercy sufficed to place them at an
immeasurable distance above the most consummate magicians.
Another fact is equally entitled to attention. Certain Jews travelling
in that country, and professing to cast out the evil spirits which
frequently possessed the bodies of men, took upon them, as avowed
exorcists, to employ the name of the Lord Jesus, from the success with
which it was used by the apostle Paul. Amongst these were the seven
sons of Sceva, a Jew, who addressed an evil spirit in the name of
Christ, thinking, perhaps, that their number would give special force
to their adjuration. The spirit, however, answered, “Jesus I know,
and Paul I know, but who are ye?” nor was he content with refusing to
be thus ejected; for, causing the man in whom he dwelt to put forth
supernatural strength, “he leaped upon the young men and overcame them,
and forced them to flee out of the house naked and wounded.” These
facts soon became notorious; fear fell alike on the Jews and Greeks
residing at Ephesus; the most potent appeal had been made to those
accustomed to use charms and incantations; and numbers were led at once
to renounce their arts of magic.
Very celebrated were the “Ephesian letters,” which appear to have been
a sort of magical formula written on paper or parchment, designed to
be fixed as amulets on different parts of the body, such as the hands
and the head. Erasmus says, that they were certain signs or marks
which rendered their possessor victorious in everything. Eustatius
mentions an opinion that Crœsus, when on his funeral pile, was very
much benefited by the use of them; and that when a Milesian and an
Ephesian were wrestling in the Olympic games, the former could gain no
advantage, as the latter had Ephesian letters bound round his heel;
but these being removed he lost his superiority, and was thrown thirty
times. Many of these were, probably, among the books of which we read,
Acts xix. 19; while others were most likely occupied by descriptions
of the prevailing modes of practising “enchantments.” But all were
promptly and cheerfully consigned to the flames. Thus the sincerity
of the converts was evident by no trifling sacrifice, for, when they
counted the price of these books, they “found it fifty thousand pieces
of silver. So mightily grew the word of God and prevailed.”
That there was a difference between the operations of the apostles and
the agency of our Lord, should be clearly perceived. The power of the
Saviour was inherent--that of the apostles was derived. How manifest is
the miraculous agency of Christ shown in the cure of the leper! “Lord,
if thou wilt,” said he to the Saviour, “thou canst make me clean.”
Jesus answered, “I will--be thou clean,” and immediately he was made
whole. Our Lord made no appeal to any other power. At the grave of
Lazarus, indeed, he “lifted up his eyes, and said, Father, I thank thee
that thou hast heard me.” But this prayer appears to have been offered
not on his own account, but for the sake of those who surrounded him,
and who needed such a seal to his mission to establish their faith.
Therefore, he added, “And I know that thou hearest me always: but
because of the people which stand by I said it, that they may believe
that thou hast sent me.” And as on other occasions, he said, “Thy sins
are forgiven thee”--“Arise, take up thy bed and walk”--“I command thee
to come out of her,” so now he cried with a loud voice, “Lazarus,
come forth. And he that was dead came forth, bound hand and foot with
grave-clothes: and his face was bound about with a napkin. Jesus saith
unto them, Loose him, and let him go,” John xi. 42–44.
Our Lord had previously said, “Therefore, doth my Father love me,
because I lay down my life, that I might take it again. No man taketh
it from me, but I lay it down of myself. I have power to lay it down,
and I have power to take it again. This commandment have I received of
my Father,” John x. 17, 18. In like manner, Jesus said to Martha, “I am
the resurrection, and the life: he that believeth in me, though he were
dead, yet shall he live: and whosoever liveth and believeth in me shall
never die,” John xi. 25, 26. How strikingly contrasted was the language
of the apostles! In the case of the lame man laid at the beautiful gate
of the temple, Peter said, “Silver and gold have I none; but such as
I have give I thee: In the name of Jesus Christ of Nazareth, rise up
and walk.” These words, uttered on the first miracle of the apostles,
expressed the great principle on which they performed every other, and
the spirit in which they wrought all their wondrous deeds.
The apostle, like the prophet, laid down his authority, and resigned
his commission with his life; but our Lord Jesus Christ not only
exercised his power amidst his last sufferings and death, but extended
his authority beyond the grave. “I lay down my life of myself; no man
taketh it from me; I have power to lay it down, and I have power to
take it again.” And though he said, “This commandment have I received
of my Father,” he also added, “I and my Father are one”--“thereby,” as
the Jews distinctly perceived, “making himself equal with God.”
Even the diversity of gifts distributed among primitive saints,
proved the infinite resources of Him by whom they were granted. Though
bestowed by the Holy Spirit, they were purchased by the blood and
supplied by the grace of the Son of God. Speaking of the outpouring of
the Spirit, and its results, Jesus said, “He shall receive of mine, and
shall show it unto you.” Most emphatically does he lay claim to all the
fulness of the Godhead, when he adds, “All things that the Father hath
are mine: therefore said I, that he shall take of mine, and show it
unto you.” Thus, the gift of tongues, of miracles, of prophecy, and of
interpretation, proved the infinite power of the Giver, on whose will
the extent and diversity of the operation alike depended. Some had one
power and some another: but all these wrought that one and the selfsame
Spirit, dividing to every man severally as he would. 1 Cor. xii. 11.
The miraculous endowments of early times were, however, transient.
Certain facts appear to be conclusive on this point. No gift was more
highly estimated, or considered more necessary for the propagation
of the gospel, than the gift of tongues. And yet, this was,
unquestionably, of short duration. The only reference made to it in
all the documents of antiquity, is in the work of Irenæus against the
heretics. He says, “We hear of many in the church imbued with prophetic
gifts, speaking with all kinds of tongues.” But though he must have
required the gift as much as any--for he was called to labour for
the diffusion of the gospel among the pagan Celts--yet he expressly
declares, “It was not the least part of his trouble, that he was forced
to learn the language of the country, a rude and barbarous dialect,
before he could effect any good among them.” Augustine, it is evident,
knew nothing of supernatural power like that which some had possessed
at a former period. “In the primitive times,” he says, “the Holy Spirit
fell upon believers, and they spoke in tongues which they had not
learned, as the Spirit gave them utterance. These were signs suitable
for the time. It was right that the Holy Spirit should thus be borne
witness of in all tongues, throughout the world. That testimony being
given, it passed away.” With equal explicitness Chrysostom affirms, “Of
miraculous powers not so much as a single vestige or trace remains.”
In vain do Romanists contend for the continuance of miracles. Never
have they been able to produce a solitary instance in which the gift
of tongues has been exercised. And yet, if any member of their church
might have been expected to be so endowed, it certainly would have
been Francis Xavier, who has been called “the apostle of the Indies.”
But even he confesses that, ignorant of the language of the people to
whom he went, he was incapable of doing any service to the Christian
cause, and was little more than a mute statue among them, till he could
acquire some competent knowledge of their tongues.
Miracles have passed away; but we still possess the glorious gospel of
the blessed God. A power, however, more than human is needed to apply
it to the heart. To open the blind eyes, to unstop the deaf ears, to
give spiritual discernment to the mind, to break down prejudice, to
humble pride, to “cast down imaginations and every high thing that
exalteth itself against the knowledge of God,” is the work of the Holy
Spirit. Paul, as he cast around him “the good seed of the kingdom,”
might have given up all in despair, but for interposing Omnipotence. “I
have planted,” he said, “Apollos watered; but God gave the increase. So
then neither is he that planteth anything, neither he that watereth;
but God that giveth the increase.”
There is, however, a great diversity in the operations of the same
Divine Spirit. Some are brought at once “from the power of Satan unto
God;” and ever will the time and circumstances of their conversion
be held in remembrance. Others are led by a slow and gradual
process--perhaps scarcely perceptible, and affording few points of
prominent recollection, out of darkness into “marvellous light.” Still
the result is the same. All are brought to Jesus, and believe on him as
having died for their sins, and risen again for their justification;
all by virtue of union with him, under the sanctifying influence of the
Holy Spirit, are become new creatures, enjoying the blessings of his
great salvation, holding communion with him, increasing in resemblance
to him, and yielding to him practical obedience and devotion. To him,
then, let us constantly look, to apply the truth to our own consciences
and hearts, to sanctify us wholly, body, soul, and spirit, and to
prosper every effort we make in behalf of others.
FOOTNOTES
[A] Foster’s Contributions to the Eclectic Review, vol. i. p. 545.
[B] Wilkinson’s Modern Egypt, vol. i. pp. 218–223.
[C] Lord Nugent’s “Lands Classical and Sacred.”
[D] Natural Magic, p. 286.
[E] Philosophy of Magic.
[F] North British Review.
[G] Literary Gazette.
[H] Athenæum.
[I] Edinburgh Review.
[J] For a fuller account of the electric telegraph, see “The Visitor,”
for January, February, and March, 1848; from which many facts, now
given, have been taken.
[K] D’Israeli’s “Curiosities,” p. 87.
[L] Hughes’s Travels, Vol. I. p. 125.
[M] Foreign Quarterly Review.
[N] “The Boat and the Caravan.”
Transcriber’s Notes
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