MIRACLES (mir'i-lels), (Lat. miraculum, frorn nurari, to wonder).
God sees fit to carry on his common operations on established and uniform principles.
(1) The Laws of Nature. These principles, whether relating to the physical or moral world, are called the laws of nature. And by the laws of nature the most enlightened philosophers and divines have understood the uniform plan accord ing to which, or the uniform manner in which, God exercises his power throughout the created universe.
This uniform method of divine operation is evi dently conducive to the most important ends. It manifests the immutable wisdom and goodness of God, and, in ways too many to be here specified, promotes the welfare of his creatures. Without the influence of this uniformity, rational beings world have no effectual motive to effort, and the affairs of the universe, intelligent and unintelli gent, would be in a state of total confusion. And this general fact may be considered as a sufficient reason why God, in the common course of his providence, has adopted a uniform method of operation in preference to any other.
(2) Divine Interposition. But if, in con ducting the affairs of his great empire, God sees, in any particular case, as good a reason for a deviation from this uniform order, as there is generally for uniformity, that is. if the glory of his attributes and the good of his creaturcs re quire it—and no one can say that such a case may not occur—then, unquestionably, the unchangeable God will cause such a deviation ; in other words, will work miracles.
It is admitted that no man, apart from the knowledge of facts, could ever, by mere reason ing, have arrived at a confident belief, that the conjuncture supposed would certainly occur. But to us, who know that mankind are so depraved and wretched, and that the efforts of human wis dom to obtain relief have been in vain, the im portance of a special divine interposition is very apparent. And being informed what the plan is, which a merciful God has adopted for our recov ery to holiness and happiness, and being satisfied that this plan, so perfectly suited to the end in view, could never have been discovered by man, and never executed, except by a divine dispensa tion involving miracles, we conclude that the introduction of a new and miraculous dispensa tion was in the highest degree an honor to God and a blessing to the world.
(3) Revelation. The method of divine ap pointment, as set forth in the sacred volume, is that of making a revelation to a number of in dividuals, who are to write and publish it for the benefit of the world. This revelation to individ uals is made in such a manner as renders it cer tain to their minds, that the revelation is from God. But how can that revelation be made avail able to others? It will not answer the purpose for those who receive it merely to declare that God has made such a revelation to them. and authorized them to proclaim it to their fellow creatures. For how shall we know that they are not deceivers? Or if their character is such as to repel any suspicion of this kind, how shall we know that they are not themselves deceived? (4) Attestation. Have we not a right, nay, are we not bound in duty, to ask for evidence? But what evidence will suffice? The reply is ob vious. The revelation, in order to be of use to us, as it is to those who receive it directly from God, must not only be declared by them to us, but must have a divine attestation. In other words, those who declare it to us must show, by some incontestable proof, that it is front God. Such proof is found in a miracle. If an event takes place which we know to be contrary to the laws of nature, we at once recognize it as the special act of him who is the God of nature, and who alone can suspend its laws, and produce effects in another way. The evidence of a direct interposition of God given in this way is irresist ible. No man, no infidel, could witness an ob vious miracle, without being struck with awe, and recognizing the finger of God.