A Miracle Is A Work That Causeth Admiration1
By Miracles are signified the Admirable works of God: & therefore they are also called Wonders. And because they are for the most part, done, for a signification of his commandement, in such occasions, as without them, men are apt to doubt, (following their private naturall reasoning,) what he hath commanded, and what not, they are commonly in Holy Scripture2, called Signes, in the same sense, as they are called by the Latines, Ostenta, and Portenta, from shewing, and fore-signifying that, which the Almighty3 is about to bring to passe.
And Must Therefore Be Rare, Whereof There Is No Naturall Cause Known
To understand therefore what is a Miracle, we must first understand what works they are, which men wonder at, and call Admirable. And there be but two things which make men wonder at any event: The one is, if it be strange, that is to say, such, as the like of it hath never, or very rarely been produced: The other is, if when it is produced, we cannot imagine it to have been done by naturall means, but onely by the immediate4 hand of God. But when wee see some possible, naturall cause of it, how rarely soever the like has been done; or if the like have been often done, how impossible soever it be to imagine a naturall means thereof, we no more wonder, nor esteem5 it for a Miracle.
Therefore, if a Horse, or Cow should speak, it were a Miracle; because both the thing is strange, & the Naturall cause difficult to imagin: So also were it, to see a strange deviation6 of nature, in the production of some new shape of a living creature. But when a man, or other Animal, engenders7 his like, though we know no more how this is done, than the other; yet because 'tis usuall, it is no Miracle. In like manner, if a man be metamorphosed into a stone, or into a pillar, it is a Miracle; because strange: but if a peece of wood be so changed; because we see it often, it is no Miracle: and yet we know no more, by what operation of God, the one is brought to passe, than the other.
The first Rainbow that was seen in the world, was a Miracle, because the first; and consequently strange; and served for a sign from God, placed in heaven, to assure his people, there should be no more an universall destruction of the world by Water. But at this day, because they are frequent, they are not Miracles, neither to them that know their naturall causes, nor to them who know them not. Again, there be many rare works produced by the Art of man: yet when we know they are done; because thereby8 wee know also the means how they are done, we count them not for Miracles, because not wrought9 by the immediate hand of God, but by mediation10 of humane11 Industry.
That Which Seemeth A Miracle To One Man, May Seem Otherwise To Another
Furthermore, seeing Admiration and Wonder, is consequent to the knowledge and experience, wherewith men are endued12, some more, some lesse; it followeth, that the same thing, may be a Miracle to one, and not to another. And thence it is, that ignorant, and superstitious13 men make great Wonders of those works, which other men, knowing to proceed from Nature, (which is not the immediate, but the ordinary work of God,) admire not at all: As when Ecclipses of the Sun and Moon have been taken for supernaturall works, by the common people; when neverthelesse, there were others, could from their naturall causes, have foretold14 the very hour they should arrive: Or, as when a man, by confederacy, and secret intelligence, getting knowledge of the private actions of an ignorant, unwary man, thereby tells him, what he has done in former time; it seems to him a Miraculous15 thing; but amongst wise, and cautelous men, such Miracles as those, cannot easily be done.
The End Of Miracles
Again, it belongeth to the nature of a Miracle, that it be wrought for the procuring16 of credit to Gods Messengers, Ministers, and Prophets, that thereby men may know, they are called, sent, and employed by God, and thereby be the better inclined to obey them. And therefore, though the creation of the world, and after that the destruction of all living creatures in the universall deluge17, were admirable works; yet because they were not done to procure18 credit to any Prophet, or other Minister of God, they use not to be called Miracles. For how admirable soever any work be, the Admiration consisteth not in that it could be done, because men naturally beleeve the Almighty can doe all things, but because he does it at the Prayer, or Word of a man. But the works of God in Egypt, by the hand of Moses, were properly Miracles; because they were done with intention to make the people of Israel beleeve, that Moses came unto them, not out of any design of his owne interest, but as sent from God. Therefore after God had commanded him to deliver the Israelites from the Egyptian bondage19, when he said (Exod 4.1. &c.) "They will not beleeve me, but will say, the Lord hath not appeared unto me," God gave him power, to turn the Rod he had in his hand into a Serpent, and again to return it into a Rod; and by putting his hand into his bosome, to make it leprous; and again by pulling it out to make it whole, to make the Children of Israel beleeve (as it is verse 5.) that the God of their Fathers had appeared unto him; And if that were not enough, he gave him power to turn their waters into bloud. And when hee had done these Miracles before the people, it is said (verse 41.) that "they beleeved him." Neverthelesse, for fear of Pharaoh, they durst not yet obey him. Therefore the other works which were done to plague Pharaoh and the Egyptians, tended all to make the Israelites beleeve in Moses, and were properly Miracles. In like manner if we consider all the Miracles done by the hand of Moses, and all the rest of the Prophets, till the Captivity20; and those of our Saviour21, and his Apostles afterward22; we shall find, their end was alwaies to beget23, or confirm beleefe, that they came not of their own motion, but were sent by God. Wee may further observe in Scripture, that the end of Miracles, was to beget beleef, not universally in all men, elect, and reprobate24; but in the elect only; that is to say, is such as God had determined25 should become his Subjects. For those miraculous plagues of Egypt, had not for end, the conversion26 of Pharaoh; For God had told Moses before, that he would harden the heart of Pharaoh, that he should not let the people goe: And when he let them goe at last, not the Miracles perswaded him, but the plagues forced him to it. So also of our Saviour, it is written, (Mat. 13. 58.) that he wrought not many Miracles in his own countrey, because of their unbeleef; and (in Marke 6.5.) in stead of, "he wrought not many," it is, "he could work none." It was not because he wanted power; which to say, were blasphemy27 against God; nor that the end of Miracles was not to convert incredulous men to Christ; for the end of all the Miracles of Moses, of Prophets, of our Saviour, and of his Apostles was to adde men to the Church; but it was, because the end of their Miracles, was to adde to the Church (not all men, but) such as should be saved; that is to say, such as God had elected. Seeing therefore our Saviour sent from his Father, hee could not use his power in the conversion of those, whom his Father had rejected. They that expounding29 this place of St. Marke, say, that his word, "Hee could not," is put for, "He would not," do it without example in the Greek tongue, (where Would Not, is put sometimes for Could Not, in things inanimate, that have no will; but Could Not, for Would Not, never,) and thereby lay a stumbling block before weak Christians31; as if Christ could doe no Miracles, but amongst the credulous28.
The Definition Of A Miracle
From that which I have here set down, of the nature, and use of a Miracle, we may define it thus, "A MIRACLE, is a work of God, (besides his operation by the way of Nature, ordained32 in the Creation,) done for the making manifest to his elect, the mission of an extraordinary Minister for their salvation33."
And from this definition, we may inferre; First, that in all Miracles, the work done, is not the effect of any vertue in the Prophet; because it is the effect of the immediate hand of God; that is to say God hath done it, without using the Prophet therein, as a subordinate cause.
Secondly34, that no Devil, Angel, or other created Spirit, can do a Miracle. For it must either be by vertue of some naturall science, or by Incantation, that is, vertue of words. For if the Inchanters do it by their own power independent, there is some power that proceedeth not from God; which all men deny: and if they doe it by power given them, then is the work not from the immediate hand of God, but naturall, and consequently no Miracle.
There be some texts of Scripture, that seem to attribute the power of working wonders (equall to some of those immediate Miracles, wrought by God himself,) to certain Arts of Magick, and Incantation. As for example, when we read that after the Rod of Moses being cast on the ground became a Serpent, (Exod. 7. 11.) "the Magicians of Egypt did the like by their Enchantments35;" and that after Moses had turned the waters of the Egyptian Streams, Rivers, Ponds, and Pooles of water into blood, (Exod. 7. 22.) "the Magicians of Egypt did so likewise, with their Enchantments;" and that after Moses had by the power of God brought frogs upon the land, (Exod. 8. 7.) "the Magicians also did so with their Enchantments, and brought up frogs upon the land of Egypt;" will not a man be apt to attribute Miracles to Enchantments; that is to say, to the efficacy of the sound of Words; and think the same very well proved out of this, and other such places? and yet there is no place of Scripture, that telleth us what on Enchantment36 is. If therefore Enchantment be not, as many think it, a working of strange effects by spells, and words; but Imposture37, and delusion38, wrought by ordinary means; and so far from supernaturall, as the Impostors need not the study so much as of naturall causes, but the ordinary ignorance, stupidity, and superstition39 of mankind, to doe them; those texts that seem to countenance40 the power of Magick, Witchcraft41, and Enchantment, must needs have another sense, than at first sight they seem to bear.
That Men Are Apt To Be Deceived By False Miracles
For it is evident enough, that Words have no effect, but on those that understand them; and then they have no other, but to signifie the intentions, or passions of them that speak; and thereby produce, hope, fear, or other passions, or conceptions in the hearer. Therefore when a Rod seemeth a Serpent, or the Water Bloud, or any other Miracle seemeth done by Enchantment; if it be not to the edification of Gods people, not the Rod, nor the Water, nor any other thing is enchanted42; that is to say, wrought upon by the Words, but the Spectator. So that all the Miracle consisteth in this, that the Enchanter has deceived a man; which is no Miracle, but a very easie matter to doe.
For such is the ignorance, and aptitude43 to error generally of all men, but especially of them that have not much knowledge of naturall causes, and of the nature, and interests of men; as by innumerable and easie tricks to be abused. What opinion of miraculous power, before it was known there was a Science of the course of the Stars, might a man have gained, that should have told the people, This hour, or day the Sun should be darkned? A juggler44 by the handling of his goblets45, and other trinkets, if it were not now ordinarily practised, would be thought to do his wonders by the power at least of the Devil. A man that hath practised to speak by drawing in of his breath, (which kind of men in antient time were called Ventriloqui,) and so make the weaknesse of his voice seem to proceed, not from the weak impulsion of the organs of Speech, but from distance of place, is able to make very many men beleeve it is a voice from Heaven, whatsoever46 he please to tell them. And for a crafty47 man, that hath enquired48 into the secrets, and familiar confessions51 that one man ordinarily maketh to another of his actions and adventures past, to tell them him again is no hard matter; and yet there be many, that by such means as that, obtain the reputation of being Conjurers. But it is too long a businesse, to reckon up the severall sorts of those men, which the Greeks called Thaumaturgi, that is to say, workers of things wonderfull; and yet these do all they do, by their own single dexterity52. But if we looke upon the Impostures wrought by Confederacy, there is nothing how impossible soever to be done, that is impossible to bee beleeved. For two men conspiring53, one to seem lame54, the other to cure him with a charme, will deceive many: but many conspiring, one to seem lame, another so to cure him, and all the rest to bear witnesse; will deceive many more.
Cautions Against The Imposture Of Miracles
In this aptitude of mankind, to give too hasty beleefe to pretended Miracles, there can be no better, nor I think any other caution, than that which God hath prescribed, first by Moses, (as I have said before in the precedent55 chapter,) in the beginning of the 13. and end of the 18. of Deuteronomy; That wee take not any for Prophets, that teach any other Religion, then that which Gods Lieutenant56, (which at that time was Moses,) hath established; nor any, (though he teach the same Religion,) whose Praediction we doe not see come to passe. Moses therefore in his time, and Aaron, and his successors in their times, and the Soveraign Governour of Gods people, next under God himself, that is to say, the Head of the Church in all times, are to be consulted, what doctrine57 he hath established, before wee give credit to a pretended Miracle, or Prophet. And when that is done, the thing they pretend to be a Miracle, we must both see it done, and use all means possible to consider, whether it be really done; and not onely so, but whether it be such, as no man can do the like by his naturall power, but that it requires the immediate hand of God. And in this also we must have recourse to Gods Lieutenant; to whom in all doubtfull cases, wee have submitted our private judgments58. For Example; if a man pretend, that after certain words spoken over a peece of bread, that presently God hath made it not bread, but a God, or a man, or both, and neverthelesse it looketh still as like bread as ever it did; there is no reason for any man to think it really done; nor consequently to fear him, till he enquire49 of God, by his Vicar, or Lieutenant, whether it be done, or not. If he say not, then followeth that which Moses saith, (Deut. 18. 22.) "he hath spoken it presumptuously59, thou shalt not fear him." If he say 'tis done, then he is not to contradict it. So also if wee see not, but onely hear tell of a Miracle, we are to consult the Lawful60 Church; that is to say, the lawful Head thereof, how far we are to give credit to the relators of it. And this is chiefly the case of men, that in these days live under Christian30 Soveraigns. For in these times, I do not know one man, that ever saw any such wondrous61 work, done by the charm, or at the word, or prayer of a man, that a man endued but with a mediocrity of reason, would think supernaturall: and the question is no more, whether what wee see done, be a Miracle; whether the Miracle we hear, or read of, were a reall work, and not the Act of a tongue, or pen; but in plain terms, whether the report be true, or a lye. In which question we are not every one, to make our own private Reason, or Conscience, but the Publique Reason, that is, the reason of Gods Supreme62 Lieutenant, Judge; and indeed we have made him Judge already, if wee have given him a Soveraign power, to doe all that is necessary for our peace and defence. A private man has alwaies the liberty, (because thought is free,) to beleeve, or not beleeve in his heart, those acts that have been given out for Miracles, according as he shall see, what benefit can accrew by mens belief, to those that pretend, or countenance them, and thereby conjecture63, whether they be Miracles, or Lies. But when it comes to confession50 of that faith, the Private Reason must submit to the Publique; that is to say, to Gods Lieutenant. But who is this Lieutenant of God, and Head of the Church, shall be considered in its proper place thereafter.
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1
admiration
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| n.钦佩，赞美，羡慕 | |
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scripture
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| n.经文，圣书，手稿；Scripture:(常用复数)《圣经》，《圣经》中的一段 | |
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almighty
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| adj.全能的，万能的；很大的，很强的 | |
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4
immediate
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| adj.立即的；直接的，最接近的；紧靠的 | |
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5
esteem
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| n.尊敬，尊重；vt.尊重，敬重；把…看作 | |
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6
deviation
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| n.背离，偏离；偏差，偏向；离题 | |
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7
engenders
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| v.产生（某形势或状况），造成，引起( engender的第三人称单数 ) | |
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thereby
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| adv.因此，从而 | |
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wrought
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| v.引起；以…原料制作；运转；adj.制造的 | |
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mediation
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| n.调解 | |
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humane
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| adj.人道的，富有同情心的 | |
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endued
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| v.授予，赋予（特性、才能等）( endue的过去式和过去分词 ) | |
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13
superstitious
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| adj.迷信的 | |
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14
foretold
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| v.预言，预示( foretell的过去式和过去分词 ) | |
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15
miraculous
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| adj.像奇迹一样的，不可思议的 | |
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16
procuring
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| v.（努力）取得， （设法）获得( procure的现在分词 )；拉皮条 | |
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17
deluge
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| n./vt.洪水，暴雨，使泛滥 | |
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18
procure
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| vt.获得，取得，促成；vi.拉皮条 | |
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bondage
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| n.奴役，束缚 | |
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captivity
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| n.囚禁；被俘；束缚 | |
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saviour
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| n.拯救者，救星 | |
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afterward
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| adv.后来；以后 | |
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23
beget
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| v.引起；产生 | |
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24
reprobate
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| n.无赖汉；堕落的人 | |
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determined
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| adj.坚定的；有决心的 | |
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conversion
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| n.转化，转换，转变 | |
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blasphemy
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| n.亵渎，渎神 | |
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credulous
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| adj.轻信的，易信的 | |
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expounding
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| 论述，详细讲解( expound的现在分词 ) | |
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30
Christian
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| adj.基督教徒的；n.基督教徒 | |
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Christians
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| n.基督教徒( Christian的名词复数 ) | |
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32
ordained
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| v.任命（某人）为牧师( ordain的过去式和过去分词 )；授予（某人）圣职；（上帝、法律等）命令；判定 | |
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salvation
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| n.（尤指基督）救世，超度，拯救，解困 | |
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secondly
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| adv.第二，其次 | |
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enchantments
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| n.魅力( enchantment的名词复数 )；迷人之处；施魔法；着魔 | |
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enchantment
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| n.迷惑，妖术，魅力 | |
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imposture
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| n.冒名顶替，欺骗 | |
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delusion
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| n.谬见，欺骗，幻觉，迷惑 | |
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superstition
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| n.迷信，迷信行为 | |
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countenance
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| n.脸色，面容；面部表情；vt.支持，赞同 | |
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witchcraft
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| n.魔法，巫术 | |
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42
enchanted
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| adj. 被施魔法的，陶醉的，入迷的 动词enchant的过去式和过去分词 | |
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43
aptitude
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| n.(学习方面的)才能，资质，天资 | |
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44
juggler
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| n. 变戏法者, 行骗者 | |
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45
goblets
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| n.高脚酒杯( goblet的名词复数 ) | |
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46
whatsoever
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| adv.（用于否定句中以加强语气）任何；pron.无论什么 | |
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47
crafty
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| adj.狡猾的，诡诈的 | |
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48
enquired
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| 打听( enquire的过去式和过去分词 )； 询问； 问问题； 查问 | |
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49
enquire
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| v.打听，询问；调查，查问 | |
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50
confession
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| n.自白，供认，承认 | |
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confessions
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| n.承认( confession的名词复数 )；自首；声明；（向神父的）忏悔 | |
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52
dexterity
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| n.(手的)灵巧，灵活 | |
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53
conspiring
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| 密谋( conspire的现在分词 )； 搞阴谋； （事件等）巧合； 共同导致 | |
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54
lame
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| adj.跛的，(辩解、论据等)无说服力的 | |
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55
precedent
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| n.先例，前例；惯例；adj.在前的，在先的 | |
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56
lieutenant
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| n.陆军中尉，海军上尉；代理官员，副职官员 | |
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doctrine
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| n.教义；主义；学说 | |
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judgments
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| 判断( judgment的名词复数 )； 鉴定； 评价； 审判 | |
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59
presumptuously
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| adv.自以为是地，专横地，冒失地 | |
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lawful
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| adj.法律许可的，守法的，合法的 | |
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61
wondrous
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| adj.令人惊奇的，奇妙的；adv.惊人地；异乎寻常地；令人惊叹地 | |
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supreme
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| adj.极度的，最重要的；至高的，最高的 | |
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conjecture
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| n./v.推测，猜测 | |
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