Chapter 8

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 circulation of my blood. There is a premiss, and there is a conclusion, but there is a total want of connection between the two. The inference, then, from the one of these to the other rests upon no ground of the understanding; by no search or analysis, however subtle or minute, can we extract from any corner of the human mind and intelligence, however remote, the very faintest reason for it.

Hume, who had urged with great force that miracles were contrary to that probability which is created by experience, had also said that this probability had no producible ground in reason; that, universal, unfailing, indispensable as it was to the course of human life, it was but an instinct which defied analysis, a process of thought and inference for which he vainly sought the rational steps. There is no absurdity, though the greatest impossibility, in supposing this order to stop to-morrow; and, if the world ends at all, its end will be in an increasing degree improbable up to the very last moment. But, if this whole ground of belief is in its own nature avowedly instinctive and independent of reason, what right has it to raise up a bar of intellectual necessity, and to shut out reason from entertaining the question of miracles? They may have grounds which appeal to reason; and an unintelligent instinct forbids reason from fairly considering what they are. Reason cannot get beyond the actual fact of the present state of things for believing in the order of nature; it professes to find no necessity for it; the interruption of that order, therefore, whether probable or not, is not against reason. Philosophy itself, says Mr. Mozley, cuts away the ground on which it had raised its preliminary objection to miracles.

And now the belief in the order of nature being thus, however powerful and useful, an unintelligent impulse of which we can give no rational account, in what way does this discovery affect the question of miracles? In this way, that this belief not having itself its foundation in reason, the ground is gone upon which it could be maintained that miracles as opposed to the order of nature were opposed to reason. There being no producible reason why a new event should be like the hitherto course of nature, no decision of reason is contradicted by its unlikeness. A miracle, in being opposed to our experience, is not only not opposed to necessary reasoning, but to any reasoning. Do I see by a certain perception the connection between these two--It _has_ happened so, it _will_ happen so; then may I reject a new reported fact which has _not_ happened so as an impossibility. But if I do not see the connection between these two by a certain perception, or by any perception, I cannot. For a miracle to be rejected as such, there must, at any rate, be some proposition in the mind of man which is opposed to it; and that proposition can only spring from the quarter to which we have been referring--that of elementary experimental reasoning. But if this experimental reasoning is of that nature which philosophy describes it as being of, i.e. if it is not itself a process of reason, how can there from an irrational process of the mind arise a proposition at all,--to make which is the function of the rational faculty alone? There cannot; and it is evident that the miraculous does not stand in any opposition whatever to reason....

Thus step by step has philosophy loosened the connection of the order of nature with the ground of reason, befriending, in exact proportion as it has done this, the principle of miracles. In the argument against miracles the first objection is that they are against _law_; and this is answered by saying that we know nothing in nature of law in the sense in which it prevents miracles. Law can only prevent miracles by _compelling_ and making necessary the succession of nature, i.e. in the sense of causation; but science has itself proclaimed the truth that we see no causes in nature, that the whole chain of physical succession is to the eye of reason a rope of sand, consisting of antecedents and consequents, but without a rational link or trace of necessary connection between them. We only know of law in nature in the sense of recurrences in nature, classes of facts, _like_ facts in nature--a chain of which, the junction not being reducible to reason, the interruption is not against reason. The claim of law settled, the next objection in the argument against miracles is that they are against _experience_; because we expect facts _like_ to those of our experience, and miracles are _unlike_ ones. The weight, then, of the objection of unlikeness to experience depends on the reason which can be produced for the expectation of likeness; and to this call philosophy has replied by the summary confession that we have _no_ reason. Philosophy, then, could not have overthrown more thoroughly than it has done the order of nature as a necessary course of things, or cleared the ground more effectually for the principle of miracles.

Nor, he argues, does this instinct change its nature, or become a necessary law of reason, when it takes the form of an inference from induction. For the last step of the inductive process, the creation of its supposed universal, is, when compared with the real standard of universality acknowledged by reason, an incomplete and more or less precarious process; "it gets out of facts something more than what they actually contain"; and it can give no reason for itself but what the common faith derived from experience can give, the anticipation of uniform recurrence. "The inductive principle," he says, "is only the unreasoning impulse applied to a scientifically ascertained fact, instead of to a vulgarly ascertained fact.... Science has led up to the fact, but there it stops, and for converting the fact into a law a totally unscientific principle comes in, the same as that which generalises the commonest observations in nature."

The scientific part of induction being only the pursuit of a particular fact, miracles cannot in the nature of the case receive any blow from the scientific part of induction; because the existence of one fact does not interfere with the existence of another dissimilar fact. That which _does_ resist the miraculous is the _un_scientific part of induction, or the instinctive generalisation upon this fact.... It does not belong to this principle to lay down speculative positions, and to say what can or cannot take place in the world. It does not belong to it to control religious belief, or to determine that certain acts of God for the revelation of His will to man, reported to have taken place, have not taken place. Such decisions are totally out of its sphere; it can assert the universal as a _law_, but the universal as a law and the universal as a proposition are wholly distinct. The one asserts the universal as a fact, the other as a presumption; the one as an absolute certainty, the other as a practical certainty, when there is no reason to expect the contrary. The one contains and includes the particular, the other does not; from the one we argue mathematically to the falsehood of any opposite particular; from the other we do not.... For example, one signal miracle, pre-eminent for its grandeur, crowned the evidence of the supernatural character and office of our Lord--our Lord's ascension--His going up with His body of flesh and bones into the sky in the presence of His disciples. "He lifted up His hands, and blessed them. And while He blessed them, He was parted from them, and carried up into heaven. And they looked stedfastly toward heaven as He went up, and a cloud received Him out of their sight."

Here is an amazing scene, which strikes even the devout believer, coming across it in the sacred page suddenly or by chance, amid the routine of life, with a fresh surprise. Did, then, this event really take place? Or is the evidence of it forestalled by the inductive principle compelling us to remove the scene _as such_ out of the category of matters of fact? The answer is, that the inductive principle is in its own nature only an _expectation_; and that the expectation, that what is unlike our experience will not happen, is quite consistent with its occurrence in fact. This principle does not pretend to decide the question of fact, which is wholly out of its province and beyond its function. It can only decide the fact by the medium of a universal; the universal proposition that no man has ascended to heaven. But this is a statement which exceeds its power; it is as radically incompetent to pronounce it as the taste or smell is to decide on matters of sight; its function is practical, not logical. No antecedent statement, then, which touches my belief in this scene, is allowed by the laws of thought. Converted indeed into a universal proposition, the inductive principle is omnipotent, and totally annihilates every particular which does not come within its range. The universal statement that no man has ascended into heaven absolutely falsifies the fact that One Man has. But, thus transmuted, the inductive principle issues out of this metamorphose, a fiction not a truth; a weapon of air, which even in the hands of a giant can inflict no blow because it is itself a shadow. The object of assault receives the unsubstantial thrust without a shock, only exposing the want of solidity in the implement of war. The battle against the supernatural has been going on long, and strong men have conducted it, and are conducting it--but what they want is a weapon. The logic of unbelief wants a universal. But no real universal is forthcoming, and it only wastes its strength in wielding a fictitious one.

It is not in reason, which refuses to pronounce upon the possible merely from experience of the actual, that the antecedent objection to miracles is rooted. Yet that the objection is a powerful one the consciousness of every reflecting mind testifies. What, then, is the secret of its force? In a lecture of singular power Mr. Mozley gives his answer. What tells beforehand against miracles is not reason, but imagination. Imagination is often thought to favour especially the supernatural and miraculous. It does do so, no doubt. But the truth is, that imagination tells both ways--as much against the miraculous as for it. The imagination, that faculty by which we give life and body and reality to our intellectual conceptions, takes its character from the intellectual conceptions with which it is habitually associated. It accepts the miraculous or shrinks from it and throws it off, according to the leaning of the mind of which it is the more vivid and, so to speak, passionate expression. And as it may easily exaggerate on one side, so it may just as easily do the same on the other. Every one is familiar with that imaginative exaggeration which fills the world with miracles. But there is another form of imagination, not so distinctly recognised, which is oppressed by the presence of unchanging succession and visible uniformity, which cannot shake off the yoke of custom or allow anything different to seem to it real. The sensitiveness and impressibility of the imagination are affected, and unhealthily affected, not merely by strangeness, but by sameness; to one as to the other it may "passively submit and surrender itself, give way to the mere form of attraction, and, instead of grasping something else, be itself grasped and mastered by some dominant idea." And it is then, in one case as much as in the other, "not a power, but a failing and weakness of nature."

The passive imagination, then, in the present case exaggerates a practical expectation of the uniformity of nature, implanted in us for practical ends, into a scientific or universal proposition; and it does this by surrendering itself to the impression produced by the constant spectacle of the regularity of visible nature. By such a course a person allows the weight and pressure of this idea to grow upon him till it reaches the point of actually restricting his sense of possibility to the mould of physical order.... The order of nature thus stamps upon some minds the idea of its immutability simply by its repetition. The imagination we usually indeed associate with the acceptance of the supernatural rather than with the denial of it; but the passive imagination is in truth neutral; it only increases the force and tightens the hold of any impression upon us, to whatever class the impression may belong, and surrenders itself to a superstitious or a physical idea, as it may be. Materialism itself is the result of imagination, which is so impressed by matter that it cannot realise the existence of spirit.

The great opponent, then, of miracles, considered as possible occurrences, is not reason, but something which on other great subjects is continually found on the opposite side to reason, resisting and counteracting it; that powerful overbearing sense of the actual and the real, which when it is opposed by reason is apt to make reason seem like the creator of mere ideal theories; which gives to arguments implying a different condition of things from one which is familiar to present experience the disadvantage of appearing like artificial and unsubstantial refinements of thought, such as, to the uncultivated mind, appear not merely metaphysical discussions, but what are known to be the most certain reasonings of physical and mathematical science. It is that measure of the probable, impressed upon us by the spectacle; to which we are accustomed all our lives long, of things as we find them, and which repels the possibility of a break or variation; that sense of probability which the keenest of philosophers declares to be incapable of rational analysis, and pronounces allied to irrational portions of our constitution, like custom, and the effect of time, and which is just as much an enemy to invention, to improvement, to a different state of things in the future, as it is to the belief and realising of a different state of things in the past. The antecedent objection to the miraculous is not reason, but an argument which limits and narrows the domain of reason; which excludes dry, abstract, passionless reason--with its appeals to considerations remote from common experience, its demands for severe reflection, its balancing and long chains of thought--from pronouncing on what seems to belong to the flesh and blood realities of life as we know it. Against this tyrannical influence, which may be in a vulgar and popular as in a scientific form, which may be the dull result of habit or the more specious effect of a sensitive and receptive imagination, but which in all cases is at bottom the same, Mr. Mozley claims to appeal to reason:--