MOZLEY\'S BAMPTON LECTURES[10]
I

  [10]
  Eight Lectures on Miracles: the Bampton Lectures for 1865. By the
  Rev. J.B. Mozley, B.D. The Times, 5th and 6th June 1866.

The way in which the subject of Miracles has been treated, and the place which they have had in our discussions, will remain a characteristic feature of both the religious and philosophical tendencies of thought among us. Miracles, if they are real things, are the most awful and august of realities. But, from various causes, one of which, perhaps, is the very word itself, and the way in which it binds into one vague and technical generality a number of most heterogeneous instances, miracles have lost much of their power to interest those who have thought most in sympathy with their generation. They have been summarily and loosely put aside, sometimes avowedly, more often still by implication. Even by those who accepted and maintained them, they have often been touched uncertainly and formally, as if people thought that they were doing a duty, but would like much better to talk about other things which really attracted and filled their minds. In the long course of theological war for the last two centuries, it is hardly too much to say that miracles, as a subject for discussion, have been degraded and worn down from their original significance; vulgarised by passing through the handling of not the highest order of controversialists, who battered and defaced what they bandied about in argument, which was often ingenious and acute, and often mere verbal sophistry, but which, in any case, seldom rose to the true height of the question. Used either as instruments of proof or as fair game for attack, they suffered in the common and popular feeling about them. Taken in a lump, and with little realising of all that they were and implied, they furnished a cheap and tempting material for "short and easy methods" on one side, and on the other side, as it is obvious, a mark for just as easy and tempting objections. They became trite. People got tired of hearing of them, and shy of urging them, and dwelt in preference on other grounds of argument. The more serious feeling and the more profound and original thought of the last half century no longer seemed to give them the value and importance which they had; on both sides a disposition was to be traced to turn aside from them. The deeper religion and the deeper and more enterprising science of the day combined to lower them from their old evidential place. The one threw the moral stress on moral grounds of belief, and seemed inclined to undervalue external proofs. The other more and more yielded to its repugnance to admit the interruption of natural law, and became more and more disinclined even to discuss the supernatural; and, curiously enough, along with this there was in one remarkable school of religious philosophy an increased readiness to believe in miracles as such, without apparently caring much for them as proofs. Of late, indeed, things have taken a different turn. The critical importance of miracles, after for a time having fallen out of prominence behind other questions, has once more made itself felt. Recent controversy has forced them again on men\'s thoughts, and has made us see that, whether they are accepted or denied, it is idle to ignore them. They mean too much to be evaded. Like all powerful arguments they cut two ways, and of all powerful arguments they are the most clearly two-edged. However we may limit their range, some will remain which we must face; which, according to what is settled about them, either that they are true or not true, will entirely change all that we think of religion. Writers on all sides have begun to be sensible that a decisive point requires their attention, and that its having suffered from an old-fashioned way of handling is no reason why it should not on its own merits engage afresh the interest of serious men, to whom it is certainly of consequence.

The renewed attention of theological writers to the subject of miracles as an element of proof has led to some important discussions upon it, showing in their treatment of a well-worn inquiry that a change in the way of conducting it had become necessary. Of these productions we may place Mr. Mozley\'s Bampton Lectures for last year among the most original and powerful. They are an example, and a very fine one, of a mode of theological writing which is characteristic of the Church of England, and almost peculiar to it. The distinguishing features of it are a combination of intense seriousness with a self-restrained, severe calmness, and of very vigorous and wide-ranging reasoning on the realities of the case with the least amount of care about artificial symmetry or scholastic completeness. Admirers of the Roman style call it cold, indefinite, wanting in dogmatic coherence, comprehensiveness, and grandeur. Admirers of the German style find little to praise in a cautious bit-by-bit method, content with the tests which have most affinity with common sense, incredulous of exhaustive theories, leaving a large margin for the unaccountable or the unexplained. But it has its merits, one of them being that, dealing very solidly and very acutely with large and real matters of experience, the interest of such writings endures as the starting-point and foundation for future work. Butler out of England is hardly known, certainly he is not much valued either as a divine or a philosopher; but in England, though we criticise him freely, it will be a long time before he is out of date. Mr. Mozley\'s book belongs to that class of writings of which Butler may be taken as the type. It is strong, genuine argument about difficult matters, fairly facing what is difficult, fairly trying to grapple, not with what appears the gist and strong point of a question, but with what really and at bottom is the knot of it. It is a book the reasoning of which may not satisfy every one; but it is a book in which there is nothing plausible, nothing put in to escape the trouble of thinking out what really comes across the writer\'s path. This will not recommend it to readers who themselves are not fond of trouble; a book of hard thinking cannot be a book of easy reading; nor is it a book for people to go to who only want available arguments, or to see a question apparently settled in a convenient way. But we think it is a book for people who wish to see a great subject handled on a scale which befits it and with a perception of its real elements. It is a book which will have attractions for those who like to see a powerful mind applying itself without shrinking or holding back, without trick or reserve or show of any kind, as a wrestler closes body to body with his antagonist, to the strength of an adverse and powerful argument. A stern self-constraint excludes everything exclamatory, all glimpses and disclosures of what merely affects the writer, all advantages from an appeal, disguised and indirect perhaps, to the opinion of his own side. But though the work is not rhetorical, it is not the less eloquent; but it is eloquence arising from a keen insight at once into what is real and what is great, and from a singular power of luminous, noble, and expressive statement. There is no excitement about its close subtle trains of reasoning; and there is no affectation,—and therefore no affectation of impartiality. The writer has his conclusions, and he does not pretend to hold a balance between them and their opposites. But in the presence of such a subject he never loses sight of its greatness, its difficulty, its eventfulness; and these thoughts make him throughout his undertaking circumspect, considerate, and calm.

The point of view from which the subject of miracles is looked at in these Lectures is thus stated in the preface. It is plain that two great questions arise—first, Are miracles possible? next, If they are, can any in fact be proved? These two branches of the inquiry involve different classes of considerations. The first is purely philosophical, and stops the inquiry at once if it can be settled in the negative. The other calls in also the aid of history and criticism. Both questions have been followed out of late with great keenness and interest, but it is the first which at present assumes an importance which it never had before, with its tremendous negative answer, revolutionising not only the past, but the whole future of mankind; and it is to the first that Mr. Mozley\'s work is mainly addressed.

The difficulty which attaches to miracles in the period of thought through which we are now passing is one which is concerned not with their evidence, but with their intrinsic credibility. There has arisen in a certain class of minds an apparent perception of the impossibility of suspensions of physical law. This is one peculiarity of the time; another is a disposition to maintain the disbelief of miracles upon a religious basis, and in a connection with a declared belief in the Christian revelation.

The following Lectures, therefore, are addressed mainly to the fundamental question of the credibility of Miracles, their use and the evidences of them being only touched on subordinately and collaterally. It was thought that such an aim, though in itself a narrow and confined one, was most adapted to the particular need of the day.

As Mr. Mozley says, various points essential to the whole argument, such as testimony, and the criterion between true and false miracles, are touched upon; but what is characteristic of the work is the way in which it deals with the antecedent objection to the possibility and credibility of miracles. It is on this part of the subject that the writer strikes out a line for himself, and puts forth his strength. His argument may be described generally as a plea for reason against imagination and the broad impressions of custom. Experience, such experience as we have of the world and human life, has, in all ages, been really the mould of human thought, and with large exceptions, the main unconscious guide and controller of human belief; and in our own times it has been formally and scientifically recognised as such, and made the exclusive foundation of all possible philosophy. A philosophy of mere experience is not tolerant of miracles; its doctrines exclude them; but, what is of even greater force than its doctrines, the subtle and penetrating atmosphere of feeling and intellectual habits which accompanies it is essentially uncongenial and hostile to them. It is against the undue influence of such results of experience—an influence openly acting in distinct ideas and arguments, but of which the greater portion operates blindly, insensibly, and out of sight—that Mr. Mozley makes a stand on behalf of reason, to which it belongs in the last resort to judge of the lessons of experience. Reason, as it cannot create experience, so it cannot take its place and be its substitute; but what reason can do is to say within what limits experience is paramount as a teacher; and reason abdicates its functions if it declines to do so, for it was given us to work upon and turn to account the unmeaning and brute materials which experience gives us in the rough. The antecedent objection against miracles is, he says, one of experience, but not one of reason. And experience, flowing over its boundaries tyrannically and effacing its limits, is as dangerous to truth and knowledge as reason once was, when it owned no check in nature, and used no test but itself.

Mr. Mozley begins by stating clearly the necessity for coming to a decision on the question of miracles. It cannot remain one of the open questions, at least of religion. There is, as has been said, a disposition to pass by it, and to construct a religion without miracles. The thing is conceivable. We can take what are as a matter of fact the moral results of Christianity, and of that singular power with which it has presided over the improvement of mankind, and alloying and qualifying them with other elements, not on the face of the matter its products, yet in many cases indirectly connected with its working, form something which we may acknowledge as a rule of life, and which may satisfy our inextinguishable longings after the unseen and eternal. It is true that such a religion presupposes Christianity, to which it owes its best and noblest features, and that, as far as we can see, it is inconceivable if Christianity had not first been. Still, we may say that alchemy preceded chemistry, and was not the more true for being the step to what is true. But what we cannot say of such a religion is that it takes the place of Christianity, and is such a religion as Christianity has been and claims to be. There must ever be all the difference in the world between a religion which is or professes to be a revelation, and one which cannot be called such. For a revelation is a direct work and message of God; but that which is the result of a process and progress of rinding out the truth by the experience of ages, or of correcting mistakes, laying aside superstitions and gradually reducing the gross mass of belief to its essential truth, is simply on a level with all other human knowledge, and, as it is about the unseen, can never be verified. If there has been no revelation, there may be religious hopes and misgivings, religious ideas or dreams, religious anticipations and trust; but the truth is, there cannot be a religion in the world. Much less can there be any such thing as Christianity. It is only when we look at it vaguely in outline, without having before our mind what it is in fact and in detail, that we can allow ourselves to think so. There is no transmuting its refractory elements into something which is not itself; and it is nothing if it is not primarily a direct message from God. Limit as we may the manner of this communication, still there remains what makes it different from all other human possessions of truth, that it was a direct message. And that, to whatever extent, involves all that is involved in the idea of miracles. It is, as Mr. Mozley says, inconceivable without miracles.

If, then, a person of evident integrity and loftiness of character rose into notice in a particular country and community eighteen centuries ago, who made these communications about himself—that he had existed before his natural birth, from all eternity, and before the world was, in a state of glory with God; that he was the only-begotten Son of God; that the world itself had been made by him; that he had, however, come down from heaven and assumed the form and nature of man for a particular purpose—viz. to be the Lamb of God that taketh away the sins of the world; that he thus stood in a mysterious and supernatural relation to the whole of mankind; that through him alone mankind had access to God; that he was the head of an invisible kingdom, into which he should gather all the generations of righteous men who had lived in the world; that on his departure from hence he should return to heaven to prepare mansions there for them; and, lastly, that he should descend again at the end of the world to judge the whole human race, on which occasion all that were in their graves should hear his voice and come forth, they that had done good unto the resurrection of life, and they that had done evil unto the resurrection of damnation,—if this person made these assertions about himself, and all that was done was to make the assertions, what would be the inevitable conclusion of sober reason respecting that person? The necessary conclusion of sober reason respecting that person would be that he was disordered in his understanding. What other decision could we come to when a man, looking like one of ourselves, and only exemplifying in his life and circumstances the ordinary course of nature, said this about himself, but that when reason had lost its balance a dream of extraordinary and unearthly grandeur might be the result? By no rational being could a just and benevolent life be accepted as proof of such astonishing announcements. Miracles are the necessary complement then of the truth of such announcements, which without them are purposeless and abortive, the unfinished fragments of a design which is nothing unless it is the whole. They are necessary to the justification of such announcements, which, indeed, unless they are supernatural truths, are the wildest delusions. The matter and its guarantee are the two parts of a revelation, the absence of either of which neutralises and undoes it.

A revelation, in any sense in which it is more than merely a result of the natural progress of the human mind and the gradual clearing up of mistakes, cannot in the nature of things be without miracles, because it is not merely a discovery of ideas and rules of life, but of facts undiscoverable without it. It involves constituent miracles, to use De Quincey\'s phrase, as part of its substance, and could not claim a bearing without evidential or polemic ones. No other portion or form of proof, however it may approve itself to the ideas of particular periods or minds, can really make up for this. The alleged sinlessness of the Teacher, the internal evidence from adaptation to human nature, the historical argument of the development of Christendom, are, as Mr. Mozley points out, by themselves inadequate, without that further guarantee which is contained in miracles, to prove the Divine origin of a religion. The tendency has been of late to fall back on these attractive parts of the argument, which admit of such varied handling and expression, and come home so naturally to the feelings of an age so busy and so keen in pursuing the secrets of human character, and so fascinated with its unfolding wonders. But take any of them, the argument from results, for instance, perhaps the most powerful of them all. "We cannot," as Mr. Mozley says, "rest too much upon it, so long as we do not charge it with more of the burden of proof than it is in its own nature equal to—viz. the whole. But that it cannot bear." The hard, inevitable question remains at the end, for the most attenuated belief in Christianity as a religion from God—what is the ultimate link which connects it directly with God? The readiness with which we throw ourselves on more congenial topics of proof does not show that, even to our own minds, these proofs could suffice by themselves, miracles being really taken away. The whole power of a complex argument and the reasons why it tells do not always appear on its face. It does not depend merely on what it states, but also on unexpressed, unanalysed, perhaps unrealised grounds, the real force of which would at once start forth if they were taken away. We are told of the obscure rays of the spectrum, rays which have their proof and their effect, only not the same proof and effect as the visible ones which they accompany; and the background and latent suppositions of a great argument are as essential to it as its more prominent and elaborate constructions. And they show their importance sometimes in a remarkable and embarrassing way, when, after a long debate, their presence at the bottom of everything, unnoticed and perhaps unallowed for, is at length disclosed by some obvious and decisive question, which some person had been too careless to think of, and another too shy to ask. We may not care to obtrude miracles; but take them away, and see what becomes of the argument for Christianity.

It must be remembered that when this part of Christian evidence comes so forcibly home to us, and creates that inward assurance which it does, it does this in connection with the proof of miracles in the background, which though it may not for the time be brought into actual view, is still known to be there, and to be ready for use upon being wanted. The indirect proof from results has the greater force, and carries with it the deeper persuasion, because it is additional and auxiliary to the direct proof behind it, upon which it leans all the time, though we may not distinctly notice and estimate this advantage. Were the evidence of moral result to be taken rigidly alone as the one single guarantee for a Divine revelation, it would then be seen that we had calculated its single strength too highly. If there is a species of evidence which is directly appropriate to the thing believed, we cannot suppose, on the strength of the indirect evidence we possess, that we can do without the direct. But miracles are the direct credentials of a revelation; the visible supernatural is the appropriate witness to the invisible supernatural—that proof which goes straight to the point, and, a token being wanted of a Divine communication, is that token. We cannot, therefore, dispense with this evidence. The position that the revelation proves the miracles, and not the miracles the revelation, admits of a good qualified meaning; but, taken literally, it is a double offence against the rule that things are properly proved by the proper proof of them; for a supernatural fact is the proper proof of a supernatural doctrine, while a supernatural doctrine, on the other hand, is certainly not the proper proof of a supernatural fact.

So that, whatever comes of the inquiry, miracles and revelation must go together. There is no separating them. Christianity may claim in them the one decisive proof that could be given of its Divine origin and the truth of its creed; but, at any rate, it must ever be responsible for them.

But suppose a person to say, and to say with truth, that his own individual faith does not rest upon miracles, is he, therefore, released from the defence of miracles? Is the question of their truth or falsehood an irrelevant one to him? Is his faith secure if they are disproved? By no means; if miracles were, although only at the commencement, necessary to Christianity, and were actually wrought, and therefore form part of the Gospel record and are bound up with the Gospel scheme and doctrines, this part of the structure cannot be abandoned without the sacrifice of the other too. To shake the authority of one-half of this body of statement is to shake the authority of the whole. Whether or not the individual makes use of them for the support of his own faith, the miracles are there; and if they are there they must be there either as true miracles or as false ones. If he does not avail himself of their evidence, his belief is still affected by their refutation. Accepting, as he does, the supernatural truths of Christianity and its miracles upon the same report from the same witnesses, upon the authority of the same documents, he cannot help having at any rate this negative interest in them. For if those witnesses and documents deceive us with regard to the miracles, how can we trust them with regard to the doctrines? If they are wrong upon the evidences of a revelation, how can we depend upon their being right as to the nature of that revelation? If their account of visible facts is to be received with an explanation, is not their account of doctrines liable to a like explanation? Revelation, then, even if it does not need the truth of miracles for the benefit of their proof, still requires it in order not to be crushed under the weight of their falsehood…. Thus miracles and the supernatural contents of Christianity must stand or fall together. These two questions—the nature of the revelation, and the evidence of the revelation—cannot be disjoined. Christianity as a dispensation undiscoverable by human reason, and Christianity as a dispensation authenticated by miracles—these two are in necessary combination. If any do not include the supernatural character of Christianity in their definition of it, regarding the former only as one interpretation of it or one particular traditional form of it, which is separable from the essence—for Christianity as thus defined the support of miracles is not wanted, because the moral truths are their own evidence. But Christianity cannot be maintained as a revelation undiscoverable by human reason, a revelation of a supernatural scheme for man\'s salvation, without the evidence of miracles.

The question of miracles, then, of the supernatural disclosed in the world of nature, is the vital point for everything that calls itself Christianity. It may be forgotten or disguised; but it is vain to keep it back and put it out of sight. It must be answered; and if we settle it that miracles are incredible, it is idle to waste our time about accommodations with Christianity, or reconstitutions of it. Let us be thankful for what it has done for the world; but let us put it away, both name and thing. It is an attempt after what is in the nature of things impossible to man—a revealed religion, authenticated by God. The shape which this negative answer takes is, as Mr. Mozley points out, much more definite now than it ever was. Miracles were formerly assailed and disbelieved on mixed and often confused grounds; from alleged defect of evidence, from their strangeness, or because they would be laughed at. Foes and defenders looked at them from the outside and in the gross; and perhaps some of those who defended them most keenly had a very imperfect sense of what they really were. The difficulty of accepting them now arises not mainly from want of external evidence, but from having more keenly realised what it is to believe a miracle. As Mr. Mozley says—

How is it that sometimes when the same facts and truths have been before men all their lives, and produced but one impression, a moment comes when they look different from what they did? Some minds may abandon, while others retain, their fundamental position with respect to those facts and truths, but to both they look stranger; they excite a certain surprise which they did not once do. The reasons of this change then it is not always easy for the persons themselves to trace, but of the result they are conscious; and in some this result is a change of belief.

An inward process of this kind has been going on recently in many minds on the subject of miracles; and in some with the latter result. When it came to the question—which every one must sooner or later put to himself on this subject—Did these things really take place? Are they matters of fact?—they have appeared to themselves to be brought to a standstill, and to be obliged to own an inner refusal of their whole reason to admit them among the actual events of the past. This strong repugnance seemed to be the witness of its own truth, to be accompanied by a clear and vivid light, to be a law to the understanding, and to rule without appeal the question of fact…. But when the reality of the past is once apprehended and embraced, then the miraculous occurrences in it are realised too; being realised they excite surprise, and surprise, when it comes in, takes two directions—it either makes belief more real, or it destroys belief. There is an element of doubt in surprise; for this emotion arises because an event is strange, and an event is strange because it goes counter to and jars with presumption. Shall surprise, then, give life to belief or stimulus to doubt? The road of belief and unbelief in the history of some minds thus partly lies over common ground; the two go part of their journey together; they have a common perception in the insight into the real astonishing nature of the facts with which they deal. The majority of mankind, perhaps, owe their belief rather to the outward influence of custom and education than to any strong principle of faith within; and it is to be feared that many, if they came to perceive how wonderful what they believed was, would not find their belief so easy and so matter-of-course a thing as they appear to find it. Custom throws a film over the great facts of religion, and interposes a veil between the mind and truth, which, by preventing wonder, intercepts doubt too, and at the same time excludes from deep belief and protects from disbelief. But deeper faith and disbelief throw off in common the dependence on mere custom, draw aside the interposing veil, place themselves face to face with the contents of the past, and expose themselves alike to the ordeal of wonder.

It is evident that the effect which the visible order of nature has upon some minds is, that as soon as they realise what a miracle is, they are stopped by what appears to them a simple sense of its impossibility. So long as they only believe by habit and education, they accept a miracle without difficulty, because they do not realise it as an event which actually took place in the world; the alteration of the face of the world, and the whole growth of intervening history, throw the miracles of the Gospel into a remote perspective in which they are rather seen as a picture than real occurrences. But as soon as they see that, if these miracles are true, they once really happened, what they feel then is the apparent sense of their impossibility. It is not a question of evidence with them: when they realise, e.g., that our Lord\'s resurrection, if true, was a visible fact or occurrence, they have the seeming certain perception that it is an impossible occurrence. "I cannot," a person says to himself in effect, "tear myself from the type of experience and join myself to another. I cannot quit order and law for what is eccentric. There is a repulsion between such facts and my belief as strong as that between physical substances. In the mere effort to conceive these amazing scenes as real ones, I fall back upon myself and upon that type of reality which the order of nature has impressed upon me."

The antagonism to the idea of miracles has grown stronger and more definite with the enlarged and more widely-spread conception of invariable natural law, and also, as Mr. Mozley points out, with that increased power in our time of realising the past, which is not the peculiarity of individual writers, but is "part of the thought of the time." But though it has been quickened and sharpened by these influences, it rests ultimately on that sense which all men have in common of the customary and regular in their experience of the world. The world, which we all know, stands alone, cut off from any other; and a miracle is an intrusion, "an interpolation of one order of things into another, confounding two systems which are perfectly distinct." The broad, deep resistance to it which is awakened in the mind when we look abroad on the face of nature is expressed in Emerson\'s phrase—"A miracle is a monster. It is not one with the blowing clouds or the falling rain." Who can dispute it? Yet the rejoinder is obvious, and has often been given—that neither is man. Man, who looks at nature and thinks and feels about its unconscious unfeeling order; man, with his temptations, his glory, and his shame, his heights of goodness, and depths of infamy, is not one with those innocent and soulless forces so sternly immutable—"the blowing clouds and falling rain." The two awful phenomena which Kant said struck him dumb—the starry heavens, and right and wrong—are vainly to be reduced to the same order of things. Nothing can be stranger than the contrast between the rigid, inevitable sequences of nature, apparently so elastic only because not yet perfectly comprehended, and the consciousness of man in the midst of it. Nothing can be stranger than the juxtaposition of physical law and man\'s sense of responsibility and choice. Man is an "insertion," an "interpolation in the physical system"; he is "insulated as an anomaly in the midst of matter and material law." Mr. Mozley\'s words are striking:—

The first appearance, then, of man in nature was the appearance of a new being in nature; and this fact was relatively to the then order of things miraculous; no more physical account can be given of it than could be given of a resurrection to life now. What more entirely new and eccentric fact, indeed, can be imagined than a human soul first rising up amidst an animal and vegetable world? Mere consciousness—was not that of itself a new world within the old one? Mere knowledge—that nature herself became known to a being within herself, was not that the same? Certainly man was not all at once the skilled interpreter of nature, and yet there is some interpretation of nature to which man as such is equal in some degree. He derives an impression from the sight of nature which an animal does not derive; for though the material spectacle is imprinted on its retina, as it is on man\'s, it does not see what man sees. The sun rose, then, and the sun descended, the stars looked down upon the earth, the mountains climbed to heaven, the cliffs stood upon the shore, the same as now, countless ages before a single being existed who saw it. The counterpart of this whole scene was wanting—the understanding mind; that mirror in which the whole was to be reflected; and when this arose it was a new birth for creation itself, that it became known,—an image in the mind of a conscious being. But even consciousness and knowledge were a less strange and miraculous introduction into the world than conscience.

Thus wholly mysterious in his entrance into this scene, man is now an insulation in it; he came in by no physical law, and his freewill is in utter contrast to that law. What can be more incomprehensible, more heterogeneous, a more ghostly resident in nature, than the sense of right and wrong? What is it? Whence is it? The obligation of man to sacrifice himself for right is a truth which springs out of an abyss, the mere attempt to look down into which confuses the reason. Such is the juxtaposition of mysterious and physical contents in the same system. Man is alone, then, in nature: he alone of all the creatures communes with a Being out of nature; and he divides himself from all other physical life by prophesying, in the face of universal visible decay, his own immortality.

And till this anomaly has been removed—that is, till the last trace of what is moral in man has disappeared under the analysis of science, and what ought to be is resolved into a mere aspect of what is, this deep exception to the dominion of physical law remains as prominent and undeniable as physical law itself.

It is, indeed, avowed by those who reduce man in nature, that upon the admission of free-will, the objection to the miraculous is over, and that it is absurd to allow exception to law in man, and reject it in nature.

But the broad, popular sense of natural order, and the instinctive and common repugnance to a palpable violation of it, have been forged and refined into the philosophical objection to miracles. Two great thinkers of past generations, two of the keenest and clearest intellects which have appeared since the Reformation, laid the foundations of it long ago. Spinoza urged the uselessness of miracles, and Hume their incredibility, with a guarded subtlety and longsighted refinement of statement which made them in advance of their age except with a few. But their reflections have fallen in with a more advanced stage of thought and a taste for increased precision and exactness, and they are beginning to bear their fruit. The great and telling objection to miracles is getting to be, not their want of evidence, but, prior to all question of evidence, the supposed impossibility of fitting them in with a scientific view of nature. Reason, looking at nature and experience, is said to raise an antecedent obstacle to them which no alleged proof of fact can get over. They cannot be, because they are so unlike to everything else in the world, even of the strangest kind, in this point—in avowedly breaking the order of nature. And reason cannot be admitted to take cognizance of their claims and to consider their character, their purpose, their results, their credentials, because the mere supposition of them violates the fundamental conception and condition of science, absolute and invariable law, as well as that common-sense persuasion which everybody has, whether philosopher or not, of the uniformity of the order of the world.
II

To make room for reason to come in and pronounce upon miracles on their own merits—to clear the ground for the consideration of their actual claims by disposing of the antecedent objection of impossibility, is Mr. Mozley\'s main object.

Whatever difficulty there is in believing in miracles in general arises from the circumstance that they are in contradiction to or unlike the order of nature. To estimate the force of this difficulty, then, we must first understand what kind of belief it is which we have in the order of nature; for the weight of the objection to the miraculous must depend on the nature of the belief to which the miraculous is opposed.

His examination of the alleged impossibility of miracles may be described as a very subtle turning the tables on Hume and the empirical philosophy. For when it is said that it is contrary to reason to believe in a suspension of the order of nature, he asks on what ground do we believe in the order of nature; and Hume himself supplies the answer. There is nothing of which we have a firmer persuasion. It is the basis of human life and knowledge. We assume at each step, without a doubt, that the future will be like the past. But why? Hume has carefully examined the question, and can find no answer, except the fact that we do assume it. "I apprehend," says Mr. Mozley, accepting Hume\'s view of the nature of probability, "that when we examine the different reasons which may be assigned for this connection, i.e. for the belief that the future will be like the past, they all come at last to be mere statements of the belief itself, and not reasons to account for it."

Let us imagine the occurrence of a particular physical phenomenon for the first time. Upon that single occurrence we should have but the very faintest expectation of another. If it did occur again once or twice, so far from counting on another recurrence, a cessation would come as the more natural event to us. But let it occur a hundred times, and we should feel no hesitation in inviting persons from a distance to see it; and if it occurred every day for years, its recurrence would then be a certainty to us, its cessation a marvel. But what has taken place in the interim to produce this total change in our belief? From the mere repetition do we know anything more about its cause? No. Then what have we got besides the past repetition itself? Nothing. Why, then, are we so certain of its future repetition? All we can say is that the known casts its shadow before; we project into unborn time the existing types, and the secret skill of nature intercepts the darkness of the future by ever suspending before our eyes, as it were in a mirror, a reflection of the past. We really look at a blank before us, but the mind, full of the scene behind, sees it again in front….

What ground of reason, then, can we assign for our expectation that any part of the course of nature will the next moment be like what it has been up to this moment, i.e. for our belief in the uniformity of nature? None. No demonstrative reason can be given, for the contrary to the recurrence of a fact of nature is no contradiction. No probable reason can be given, for all probable reasoning respecting the course of nature is founded upon this presumption of likeness, and therefore cannot be the foundation of it. No reason can be given for this belief. It is without a reason. It rests upon no rational ground and can be traced to no rational principle. Everything connected with human life depends upon this belief, every practical plan or purpose that we form implies it, every provision we make for the future, every safeguard and caution we employ against it, all calculation, all adjustment of means to ends, supposes this belief; it is this principle alone which renders our experience of the slightest use to us, and without it there would be, so far as we are concerned, no order of nature and no laws of nature; and yet this belief has no more producible reason for it than a speculation of fancy. A natural fact has been repeated; it will be repeated:—I am conscious of utter darkness when I try to see why one of these follows from the other: I not only see no reason, but I perceive that I see none, though I can no more help the expectation than I can stop the ............