A New Witness for God (Vol. 1-3). B. H. Roberts

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СКАЧАТЬ discuss the value of miracles as evidence to the truth of a religion or the divine authority of the miracle worker; but a few observations at this particular point will be, in the estimation of the author, apropos. It is a mistake on the part of the Protestants or any one else to concede that the power to work miracles is absolute evidence of the truth of a religion, or of the divine calling of the miracle worker. Too much importance has been given to miracles as evidence of divine authority. Looking upon what are commonly called miracles, not as events or effects contrary to the laws of nature, but interventions on the part of God (through the operation of natural, though perhaps to man unknown laws) for the benefit of his children, and recognizing God as the Father of all mankind, it would be an extremely narrow conception of the love and mercy of the Deity to suppose that he would confine these interventions to any one class of his children. Surely it is egotism run mad for a people to suppose that they have succeeded so far in becoming the special favorites of heaven that all God's special providences will be confined to them. No, no; he who maketh his sun to rise on the evil as well as the good, and sendeth rain on the just and unjust alike, is capable of better things than men ascribe to him in this matter of miracles. But it does not follow that those who enjoy these special manifestations have correct religious creeds or possess the fullness of truth. Equally erroneous is it to suppose that the powers of evil cannot work what are called miracles; that is, put into operation forces as yet unknown to man which produce effects uncommon to his experience. Can it be that our Christian writers have forgotten that "to win us to our harm, the instruments of darkness tell us truths—win us with honest trifles, to betray us in deepest consequences?" Have they forgotten that the miracles of Moses were well nigh matched by those of the magicians of Egypt? That Simon Magus, notwithstanding he had no lot nor part in the things of God, yet had wrought miracles. Have they forgotten that in the description given us in Holy Writ (II. Thess. ii.) of the rise of Anti-Christ, that Satan shall have power to work "signs and lying wonders," and that God will permit the strong delusions that those might be condemned who believe not the truth but have pleasure in unrighteousness? Have they forgotten that the word of prophecy hath said that even unclean spirits, "devils," shall have the power of "working miracles," even calling down fire from heaven, to deceive the inhabitants of the earth? (Rev. xvi)? If miracles are to be taken as an absolute test of divine authority, will not the unclean spirits, these miracle-working devils, prove the divinity of their mission? Again, it said that "John" (the baptist), than whom there is no greater prophet, "did no miracle" (John x. 41). It appears, therefore, that not all that are sent of God work miracles; and we see that devils have in the past and will in the future possess that power; hence miracles are not as important a class of testimony as they have usually been esteemed; and writers are utterly at fault who regard them as an absolute test of true religion or divine authority.

      19. I find it necessary to say another word on miracles. There is a general misapprehension, I think, of what a miracle really is. The commonly accepted definition of the term is, "an event or effect contrary to the established constitution and course of things, or a deviation from the known laws of nature." Renan defines a miracle to be, "not simply the inexplicable, it is a formal derogation from recognized laws in the name of a particular desire." What is especially faulty in these definitions is this: Miracles are held to be outside or contrary to the laws of nature. Let us examine this. Two hundred years ago the only motive powers known to ocean navigators were wind and the ocean currents. Suppose at that time those old mariners had seen one of our modern ocean steamers running against both ocean currents and the wind; and, withal, making better speed in spite of both wind and tide than the old time sailing vessel could even when running before the wind and the ocean currents in her favor. What would have been the effect of such a sight on the mind of the old-time sailor? "It is a miracle!" he would have exclaimed; that is, it would have been an "effect contrary to the established constitution and course of things," "a derogation from recognized laws." But is such an effect to us who know something of the force of steam contrary to the laws of nature? No; it is simply the employment of forces in nature of which the old-time mariner was ignorant; and while it would have been a miracle to him, to us it is merely the application of a newly discovered force of nature, and it is now so common that we cease to look upon it with wonder. So with the things that we now in our ignorance call miracles—such as the healing of the sick, restoring the blind to sight, making the lame to walk, through the exercise of faith, and the resurrection of the dead—instead of these things being in "derogation from recognized laws," we shall yet learn that they are done simply by the application of laws of which we are as yet in ignorance. With man's limited knowledge of the laws of nature, how presumptuous it is in him to say that the healing of the sick or even the resurrection of the dead are in "derogation of the laws of nature," or that deviation from those few laws of nature with which he is acquainted will never happen, or is impossible! Better reasoners are they who, like George Rawlinson, say, "Miraculous interpositions on fitting occasions may be as much a regular, fixed, and established rule of his (God's) government as the working ordinarily by what are called natural laws." In other words, what we in our ignorance call miracles, are to God merely the results of the application of higher laws or forces of nature not yet learned by man. Miracles are to be viewed as a part of the divine economy.

      20. It will be observed that throughout a difference between myth and legend is recognized. Strauss thus distinguishes between them: "Mythus is the creation of a fact out of an idea; legend the seeing of an idea in a fact, or arising out of it." "The myth is therefore pure and absolute imagination," says Rawlinson; "the legend has a basis of fact, but amplifies, abridges, or modifies that basis at its pleasure." And thus De Wette: "The myth is an idea in a vestment of facts; the legend contains facts pervaded and transformed by ideas."

      21. All this and a hundred other things equally silly and untrue which mar rather than dignify the character of Jesus Christ are related in the "First Gospel of the Infancy," translated by Mr. Henry Sike, professor of Oriental Languages at Cambridge. "The Infancy" was accepted by the Gnostics, a Christian sect of the second century.

      22. "Life of Jesus" (Renan), p. 50, E. T.

      23. "Life of Jesus" (Strauss), vol. III., p. 434, E. T.

      24. "Upon the whole, I accept the four canonical gospels as authentic. All, in my judgment, date back to the first century, and they are substantially by the authors to whom they are attributed." "Renan's Life of Jesus," Introduction, p. 34, E. T.

      25. "Let the Gospels be in part legendary, that is evident since they are full of miracles and the supernatural. . . . . The historic value which I attribute to the Gospels is now, I think, quite understood. They are neither biographies, after the manner of Suetonius, nor fictitious legends, like those of Philostratus; they are legendary biographies." Renan, "Life of Jesus," Introduction, p. 17 38.

      26. "Till we have new light, we shall maintain, therefore, this principle of historical criticism, that a supernatural relation cannot be accepted as such, that it always implies credulity or imposture, that the duty of the historian is to interpret it, and to seek what portion of truth and what portion error it may contain. Such are the rules which have been followed in this life" (of Christ). Renan, "Life of Jesus," p. 45, E. T.

      27. "Historical Evidences" (Rawlinson), p. 228.

      28. "Historical Evidences," (Rawlinson), Preface.

      29. "Historical Evidences" (Rawlinson), see Preface. See also Keil's preface to his "Comment on Joshua."

      30. "Origins of Christianity" in three volumes; "The Life of Jesus," "The Apostles," "Saint Paul."

      31. See Preface to Strauss' "Life of Jesus."

      32. Dr. C. A. Briggs.

      33. The triumphant language of Dr. Briggs in the North American Review is: "The majority of votes in favor of the suspension was very great. But if the votes are weighed as well as counted the disparity will not be regarded as serious. The basis of representation in the general assembly gives the small presbyteries in the country districts and on the СКАЧАТЬ