Page:Passages from the Life of a Philosopher.djvu/505

Rh A miracle might be perhaps defined more exactly as an effect which is not the consequence or effect of any known laws of nature. Dr. Clarke defines a miracle as a singular event produced contrary to the ordinary laws of nature by the intervention of an intelligent Being superior to man. The Abbé Houteville defines a miracle as the result of the general order of the mechanism of the universe. "It is," he says, "a result of the harmony of the general laws which God has decreed for the working out of the system of the universe." Spinosa says, "As men call that science Divine which surpasses the reach of the human mind, so they detect the hand of God in every phenomenon of which the cause is unknown to them." And certain it is that men attach more importance to an apparent suspension or violation of the ordinary laws of nature than to the wonderful harmony and uniformity of the laws of the universe; as though it implied a greater degree of power to suspend or interfere with such laws than to establish them and preserve their uniformity in the economy of the universe. Whilst Nature follows out her ordinary course, man, familiarized with the movement of the celestial orbs, sees myriads of globes revolve in moving harmony about their spheres with a kind of vacant indifference, nor imagines for a moment that he sees aught to excite his wonder or stimulate his intelligence into inquiry; in fact, he does not see God in His works. But if this harmony and uniformity are interrupted for a moment, man detects the power of God in the interruption, albeit he could not perceive it in the uniformity of natural cause and effect. This singular obtuseness of the human mind I leave to the discussion of theologians and philosophers; for my own part, I confess my utter inability to comprehend it. Whatever truly exists must emanate from the will of God, whether the event falls within what we understand by the uniformity of nature, or whether it is otherwise. A miracle must fall within one of these categories; and in either case it is the effect of the will of God. Such an interruption does not imply any notion of caprice or imperfection in the Deity; but, on the contrary, it