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> Thomas Hobbes : Of Miracles and Their Uses
Chapter XXXVII of
Thomas Hobbes (1651)
|PB Comments: Writing almost a century before David Hume, Hobbes seemed to be a bit more careful about how he expressed any scepticism about religion. He makes the point that anything which is understood or which can be performed by humans is not a miracle. He then goes on to tell how "miracles" performed by Moses were reproduced by Pharaoh's magicians. I suspect that Hobbes assumed that some "reading between the lines" would be done.|
BY Miracles are signified the admirable works of God: and therefore they are also called wonders. And because they are for the most part done for a signification of His commandment in such occasions as, without them, men are apt to doubt (following their private natural reasoning) what He hath commanded, and what not, they are commonly, in Holy Scripture, called signs, in the same sense as they are called by the Latins, ostenta and portenta, from showing and foresignifying that which the Almighty is about to bring to pass.
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 natural means, but only by the immediate hand of God. But when we see some possible natural 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 natural means thereof, we no more wonder, nor esteem it for a miracle.
Therefore, if a horse or cow should speak, it were a miracle, because both the thing is strange and the natural cause difficult to imagine; so also were it to see a strange deviation of nature in the production of some new shape of a living creature. But when a man, or other animal, engenders his like, though we know no more how this is done than the other; yet because it is usual, 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 piece 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 pass 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 a universal destruction of the world by water. But at this day, because they are frequent, they are not miracles, neither to them that know their natural 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 thereby we know also the means how they are done, we count them not for miracles, because not wrought by the immediate hand of God, but by mediation of human industry.
Furthermore, seeing admiration and wonder is consequent to the knowledge and experience wherewith men are endued, some more, some less, it followeth that the same thing may be a miracle to one, and not to another. And thence it is that ignorant and superstitious 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 eclipses of the sun and moon have been taken for supernatural works by the common people, when nevertheless there were others could, from their natural causes, have foretold 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 miraculous thing; but amongst wise and cautelous men, such miracles as those cannot easily be done.
Again, it belongeth to the nature of a miracle that it be wrought for the procuring of credit to God's 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 universal deluge, were admirable works; yet because they were not done to procure 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 could be done, because men naturally believe the Almighty can do 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 believe that Moses came unto them, not out of any design of his own interest, but as sent from God Therefore after God had commanded him to deliver the Israelites from the Egyptian bondage, when he said, "They will not believe me, but will say the Lord hath not appeared unto me," [Exodus, 4. 1] 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 bosom, to make it leprous, and again by pulling it out to make it whole, to make the children of Israel believe that the God of their fathers had appeared unto him: [Ibid., 4. 5] and if that were not enough, He gave him power to turn their waters into blood. And when he had done these miracles before the people, it is said that "they believed him." [Ibid., 4. 31] Nevertheless, 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 believe in Moses, and 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 Captivity, and those of our Saviour and his Apostles afterwards, we shall find their end was always to beget or confirm belief that they came not of their own motion, but were sent by God. We may further observe in Scripture that the end of miracles was to beget belief, not universally in all men, elect and reprobate, but in the elect only; that is to say, in such as God had determined should become His subjects. For those miraculous plagues of Egypt had not for end the conversion of Pharaoh; for God had told Moses before that He would harden the heart of Pharaoh, that he should not let the people go: and when he let them go at last, not the miracles persuaded him, but the plagues forced him to it. So also of our Saviour it is written that He wrought not many miracles in His own country, because of their unbelief; [Matthew, 13. 58] and instead of, "He wrought not many," it is, "He could work none." [Mark, 6. 5] It was not because he wanted power; which, to say, were blasphemy 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 the prophets, of our Saviour and of his Apostles was to add men to the Church; but it was because the end of their miracles was to add 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 was sent from His Father, He could not use His power in the conversion of those whom His Father had rejected. They that, expounding this place of St. Mark, say that this word, "He 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 Christians, as if Christ could do no miracles but amongst the credulous.
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, ordained in the Creation) done for the making manifest to His elect the mission of an extraordinary minister for their salvation.
And from this definition, we may infer: first, that in all miracles the work done is not the effect of any virtue 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.
Secondly, that no devil, angel, or other created spirit can do a miracle. For it must either be by virtue of some natural science or by incantation, that is, virtue of words. For if the enchanters do it by their own power independent, there is some power that proceedeth not from God, which all men deny; and if they do it by power given them, then is the work not from the immediate hand of God, but natural, and consequently no miracle.
There be some texts of Scripture that seem to attribute the power of working wonders, equal to some of those immediate miracles wrought by God Himself, to certain arts of magic and incantation. As, for example, when we read that after the rod of Moses being cast on the ground became a serpent, "the magicians of Egypt did the like by their enchantments";[Exodus, 7. 11] and that after Moses had turned the waters of the Egyptian streams, rivers, ponds, and pools of water into blood, "the magicians of Egypt did likewise, with their enchantments";[Ibid., 7. 22] and that after Moses had by the power of God brought frogs upon the land, "the magicians also did so with their enchantments, and brought up frogs upon the land of Egypt";[Ibid., 8. 7] will not 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 an enchantment is. If therefore enchantment be not, as many think it, a working of strange effects by spells and words, but imposture and delusion wrought by ordinary means; and so far from supernatural, as the impostors need not the study so much of natural causes, but the ordinary ignorance, stupidity, and superstition of mankind, to do them; those texts that seem to countenance the power of magic, witchcraft, and enchantment must needs have another sense than at first sight they seem to bear.
For it is evident enough that words have no have now effect but on those that understand them, and then they have no other but to signify 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 waters blood, or any other miracle seemeth done by enchantment; if it be not to the edification of God's people, not the rod, nor the water, nor any other thing is enchanted; 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 easy matter to do.
For such is the ignorance and aptitude to error generally of all men, but especially of them that have not much knowledge of natural causes, and of the nature and interests of men, as by innumerable and easy 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 darkened? A juggler, by the handling of his goblets 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 ancient time were called ventriloqui) and so make the weakness 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 believe it is a voice from heaven, whatsoever he please to tell them. And for a crafty man that hath enquired into the secrets and familiar confessions 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 business to reckon up the several sorts of those men which the Greeks called thaumaturgi, that is to say, workers of things wonderful; and yet these do all they do by their own single dexterity. But if we look upon the impostures wrought by confederacy, there is nothing how impossible soever to be done that is impossible to be believed. For two men conspiring, one to seem lame, the other to cure him with a charm, will deceive many: but many conspiring, one to seem lame, another so to cure him, and all the rest to bear witness, will deceive many more.
In this aptitude of mankind to give too hasty belief to pretended miracles, there can 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 precedent chapter), in the beginning of the thirteenth and end of the eighteenth of Deuteronomy; that we take not any for prophets that teach any other religion than that which God's lieutenant, which at that time was Moses, hath established; nor any, though he teach the same religion, whose prediction we do not see come to pass. Moses therefore in his time, and Aaron and his successors in their times, and the sovereign governor of God's people next under God Himself, that is to say, the head of the Church in all times, are to be consulted what doctrine he hath established before we 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 only so, but whether it be such as no man can do the like by his natural power, but that it requires the immediate hand of God. And in this also we must have recourse to God's lieutenant, to whom in all doubtful cases we have submitted our private judgements. For example, if a man pretend that after certain words spoken over a piece of bread, that presently God hath made it not bread, but a god, or a man, or both, and nevertheless 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 enquire of God by his vicar or lieutenant whether it be done or not. If he say not, then followeth that which Moses, saith "he hath spoken it presumptuously; thou shalt not fear him." [Deuteronomy, 18. 22] If he say it is done, then he is not to contradict it. So also if we see not, but only hear tell of a miracle, we are to consult the lawful 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 Christian sovereigns. For in these times I do not know one man that ever saw any such wondrous 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 supernatural: and the question is no more whether what we see done be a miracle; whether the miracle we hear, or read of, were a real work, and not the act of a tongue or pen; but in plain terms, whether the report be true, or a lie. In which question we are not every one to make our own private reason or conscience, but the public reason, that is the reason of God's supreme lieutenant, judge; and indeed we have made him judge already, if we have given him a sovereign power to do all that is necessary for our peace and defence. A private man has always the liberty, because thought is free, to believe or not believe in his heart those acts that have been given out for miracles, according as he shall see what benefit can accrue, by men's belief, to those that pretend or countenance them, and thereby conjecture whether they be miracles or lies. But when it comes to confession of that faith, the private reason must submit to the public; that is to say, to God's lieutenant. But who is this lieutenant of God, and head of the Church, shall be considered in its proper place hereafter.