MIRACLES. 
above the power of man. Moreover, this 
definition, instead of describing miracles by 
the nature of the works themselves, de- 
scribes them by their author, and the de- 
gree of power necessary to their perfor- 
mance. To which it may be added, that 
works which argue only a power more tlian 
human, can be no absolute proofs of a di- 
vine interposition ; and further, the last 
part of the definition, manifesting the in- 
terposition of superior power, is super- 
fluous; because it is only saying, effects 
above human power must be produced by 
a power above it. 
This writer considers the contrariety or 
conformity of the event itself to those laws 
by which the world is governed in the 
course of God’s general providence, as the 
only circumstance which denominates and 
constitutes it a proper miracle or not; and, 
therefore, before we can pronounce witlr 
certainty any effect to be a true miracle, it 
is necessary (and nothing more is necessary 
than) that the common course of nature be 
in some degree first understood. Miracles, in 
tlxis view, are not impossible to the power 
of God, nor necessarily repugnant to our 
ideas of his wisdom and immutability. Nei- 
ther do they imply any inconsistency in the 
divine conduct, or a defect or disturbance 
of the laws of nature : so that in the general 
idea ofmiracles, considered as variations from 
the common course of nature, there is nothing 
that can furnish a certain universal proof 
against their existence ; and there is a power 
superior to nature, which is ever able, and 
which, in certain circumstances, may reason- 
ably over-rule what was at first established. 
The writer, now cited, furtlier maintains, 
that miracles are neither the effects of na- 
tural causes, nor of superior created intelli- 
gences acting from themselves alone; but 
that they are always to be ascribed to a di- 
vine interposition ; i. e. that they are never 
wrought, but either immediately by God 
himself, or by such other beings as he com- 
missions and empowers to perform them. 
In proof of this proposition, he alleges, that 
the same arguments which prove the exis- 
tence of superior created intelligences, do 
much more strongly conclude against their 
acting out of their proper sphere. Further, 
the supposition of the power of any created 
agents to work miracles of themselves in 
this lower world, is contradicted by the ob- 
servation and experience of all ages ; there 
being, in fact, no proper evidence of the 
truth of any miracles, but such as may be 
fitly ascribed to the Deitv. Moreover, the 
VOL. IV. 
laws of nature being ordained by God, and 
essential to the order and happiness of the 
world, it is impossible God should delegate 
to any of his creatures a power of working 
miracles, by which those divine establish- 
ments may be superseded and controlled. 
Besides, the ascribing to any superior be- 
ings, God excepted, and those immediately 
commissioned by him, the power of work- 
ing miracles, subverts the foundation of na- 
tural piety, and is a fruitful source of idola- 
try and superstition. 
It is further urged, that if miracles were 
performed in favour of false doctrines, man- 
kind would be exposed to frequent and un- 
avoidable delusion : and if they may be per- 
formed without a divine permission, and in 
support of falshood, they cannot be creden- 
tials of a divine mission, and criterions of 
truth. So that, upon the whole, if superior 
beings really possess the miraculous powers 
which some writers have ascribed to them, 
the exercise of those powers, by good and 
evil agents, would either expose mankind to 
necessary and invincible error, or entirely 
destroy the credit and use of miracles, un- 
der the idea of criterions of truth, and au- 
thentic credentials of a divine mission. If 
we appeal to the evidence of revelation on 
this subject, we shall find, that the view 
which the Scripture gives us of good angels, 
of the devil and his angels, as also of the 
souls of departed men, is inconsistent with 
their liberty of working miracles : and the 
view which tlie sacred writers give us of 
the gods of paganism, is also absolutely in- 
consistent with their possessing a power of 
working miracles. Nevertheless it has been 
much disputed, how far it may be in the 
power of the devil to work miracles? or 
wherein the specific difference lies between 
the miracles of Moses, and those of Pha- 
raoh’s magicians? those of Jesus Christ and 
the Apostles, and those of Simon Magus and 
Apollonius Tyaneus? Whether tlie latter 
were any more than mere delusions of the 
senses ; or whether any supernatural and 
diabolical power concurred with them. The 
author already referred to has considered 
the subject in all its bearings, and has shewn 
that the magicians, diviners, and sorcerers 
of antiquity, who pretended, by the assis- 
tance of the heathen deities, &c. to foretel 
future events, or to work miracles, are 
branded in Scripture as mere impostors, in- 
capable of .supporting their pretensions by 
any works or predictions beyond human 
power or skill. 
The Scripture likewise reproaches the 
K k 
