The Truth of Christianity

r would probably

perhuma

rified (such as prophecy), and superhuman coincid

tural Signs,

confirm a revelation.' This definition is threefold, re

ntrary to experience, they are not really so, for w

ly interfere with the uniformity of nature in

nothing to show that they are i

dge had come from God and not from themselves. In other words, if God sends a message to man, it is probable that the messenger would have credentials. And this is especially so when we remember that men have often appeared in the world's history who profess

we may divide them into these two classes; and we have now to consider whether they are credible. By this is meant something more than merely possible; for th

perhuma

hich it may be said would interfere with man's freedom. But this is only part of the more general objection that any foreknowledge on God's part would interfere with man's freedom, which we have already considered in Chapter II.; and there is no speci

eople to witness a sacrifice on a cloudless day. He then killed an animal, and placed it on an altar of stones, but put no fire under it, and even threw water over it. Suddenly, however, a thunderstorm arose, and the sacrifice was struck by lightning. Now the thunderstorm might have arisen and the lig

instance, does not go a yard out of its way to kill anyone, or to spare him. Man, on the other hand, does act rationally. His acts are directed for a purpose, and thus show design. And, in the events we are considering, the forces of nature seem also to act with a purpose; and this makes i

e latter case, more especially if the event is very unusual or the coincidence very striking, they are popularly called miracles.

ernatura

t is really threefold. In the first place, a miracle is described as to its outward appearance. It is a marvel-that is to say, a strange and unusual event, which we cannot account for, and which thus attracts attention. Secondly, it is described as to its cau

he words used are wonders, mighty works, and signs, which again exactly correspond to these three aspects of the miracles. And it should be noticed these aspects are not chosen merely to suit the present argument, since other events can and ought to be

cavity of uniform size, and several miles long, had been formed under a range of mountains; and that it had begun as two cavities, one from each end, which

ficulties would now vanish, but fresh ones would arise. For numbers of men must have worked together for years to excavate such a cavity, and from what we know of hu

ar purpose; it is, in fact, a railway tunnel. Then all difficulties would disappear. Of course, whether we believe the tunnel was actually made depends upon what evi

s marvels said to have been brought about by an adequate cause, and for a sufficient purpose. And it is just t

acles as

to what our experience of apparently similar events would lead us to expect. Suppose, for instance, it were stated that on one occasion t

imony there may be in its favour? Hume's argument that it is sufficient is well known. He says we can only judge of the probability of anything, whether it be the occurrence of an event, or the truthfulness of

w far it is possible to hear the human voice distinctly, and till the last half century, the limit has always been fixed at a few hundred yards. Now, suppose anyone were told for the first time that it was possible to speak righ

not merely compare it with his previous experience, and then come to a decision; in which case, as Hume supposes, it might be always against the marvel. But he first inquires how this strange event is said to have been brought about. For if any cause is stated to have been at work as to the influence of which he kn

reasonable man, inquire as to the cause of this. He would then be told that a wire was stretched across England with an instrument called a telephone at each end. Now, as to the pos

ust be always against its truth. But if we inquire as to how it was brought about, and find that some cause is said to have been at work, as to

ially worked by God-that is to say, by some action on His part different from His usual action in nature; and of the influence of this cause we have no

marvels, because they claim to have a special cause, by which to account for this special character. We have now to examine whether this special cause really existed-that is t

s as special

ure. But, as we shall see, it would only interfere with it in the same way that human action interferes with it. Neither of the

ock to be properly constructed) it would seem to imply some alteration in the laws of motion, or the force of gravity. Yet we know a man can easily produce such a marvel by holding a magnet under the table. The disturbing cause, it will be noticed, was not really the magnet, which always acts according to law; nor the hand which held it; but the action of the human will on matter. Th

that is to say, by natural means supernaturally applied; and, if so, they are certainly credible, under this head. For we know that

out violating any of its laws; still more can God, Who has complete power over nature, and complete knowledge of its laws. For to deny this would be to deny to God the power which we concede to man; and which we must remember, God Himself has given to man. And this woul

ignorance. Take, for example, the supposed case of the men in the furnace. We certainly do not know how their bodies were kept cool, but we cannot say it was impossible. For extreme heat, and even extreme cold, may be very close togethe

of carbon, and other elements, which were in abundance all round. And though we only know one way of forming them into bread, which is by means of a living plant, we cannot say that this is the only method. Indeed, there is nothing incredible in substan

at all natural forces are due to the present and immediate action of God's Will; and if it is correct, it greatly lessens the difficulty as to miracles. For then there would be no interfe

17. 28; C

God should wish to use His power over nature in the assumed manner; for natural forces are anyhow His servants, not His masters. And this brings

racles

at God would make a revelation, we have now only to inquire whether miracles are suitable means for confirming it. And they appear to be the most suitable means pos

s objection appear; since there are thousands of cases, such as storms and earthquakes, when it seems to us that a slight interference with nature would be most beneficial to man, yet it never occurs. Or the objection may be otherwise expressed by saying that

, what do we find? A man may, as a rule, act uniformly, yet on some special occasion, and for some special reason, he may, and often does, act differently; and why should not God do the same? Indeed the only changelessness in a man which we could admire, wou

ture, though their immediate effects might have been. For example, instead of healing men miraculously, they might be healed naturally; but then there would be no evidenc

For no one supposes them to be after-thoughts with God, but to have been planned from the very beginning. And if God always intended to make a rev

other. One object of a revelation might be to convince man that though God was the Ruler of the Universe, He yet cared for man's happiness and valued his affections. And how could such a revelation as this, be better conf

ous man. And if so, it is out of the question to think that in order to further this end-the very end for which nature itself exists-God might not, if He thought fit, interfere with the course of nature. We may ther

shown that, supposing God to make a revelation, which we have already admitted, there is nothing inconsistent with His character as far as we know it, and therefore nothing in the slightest degree incredible, in His usi

RT

WISH R

CCOUNT OF THE CREATION

RIGIN WAS CONFIR

STORY WAS CONFIR

TORY WAS ALSO CONF

JEWISH RELIGION