What is a miracle? Some people would reply, an act of God. But this definition is far too wide. In the theistic sense, it would include everything that happens; and in the sense of our archaic bills of lading, it would include fire and shipwreck. Others would reply, a miracle is a wonder. But this definition would include every new, or at least every surprising new fact. A black swan would have been a wonder before Australia was discovered, but it would have been no miracle. Railways, telegraphs, telephones, electric light, and even gas light, would be wonders to savages, yet neither are they miracles. One of the Mahdi's followers was astonished by an English officer, who pulled out his false eye, tossed it in the air, caught it, and replaced it; after which he asked the flabbergasted Arab whether his miraculous Mahdi could do that. It was a greater wonder than the Mahdi could perform; still it was not a miracle. Ice was so great a wonder to the King of Siam that he refused to credit its existence. Yet it was not miraculous, but a natural product, existing in practically unlimited quantities in the polar regions. We might multiply these illustrations ad infinitum, but what we have given will suffice. If not, let the reader spend an evening at Maskelyne and Cooke's, where he will see plenty of startling wonders and not a miracle amongst them.
Hume's definition of a miracle as a violation of a law of nature, is the best ever given, and it really is as perfect as such a definition can be. It has been carped at by Christian scribblers, and criticised by superior theologians like Mozley. But, to use Mr. Gladstone's phrase, it keeps the field. Even the criticisms of Mill and Huxley leave its merit unimpaired. The ground taken by these is, that to say a miracle is a violation of a law of nature is to prejudge the question, and to rule out all future facts in the interest of a prepossession. Mill, however, allows that a miracle is a violation of a valid induction, and as a law of nature means nothing more it is difficult to understand why he takes any exception to Hume's statement of the case. It is perfectly obvious that Hume's argument is not metaphysical, but practical. He does not discuss the possibility but the probability of miracles. He reduces the dispute to a single point, namely, whether the person who relates a miracle (for to the world at large the question is necessarily one of testimony) is deceived or deceiving, or whether the otherwise universal experience of mankind is to be disbelieved; in other words, whether he or the rest of the world is mistaken. One man may, of course, be right, and all the human race opposed to him wrong, but time will settle the difference between them. That time, however, simply means general experience through long ages; and that is precisely the tribunal which Hume s argument appeals to.
Quarrelling with Hume's definition is really giving up miracles altogether, for, except as supernatural evidence, they are no more important than shooting stars. The very nature of a miracle, in whatever formula it may be expressed, is superhuman, and having a purpose, it is also supernatural; in other words, it is a special manifestation of divine power for a particular object. Whether, being so, it is a violation, a contravention, or a suspension of the laws of nature, is a mere question about words.
We may say that a miracle has three elements. It is first a fact, unaccountable by science; secondly, it requires a conscious agent; and thirdly, it results from the exercise of a power which that agent does not naturally possess.
Let us descend to............