The Lord of Glory; Counterfeit Miracles; Revelation and Inspiration

The same process is only again repeated, and cumulative evidence for the divine origin of the Bible obtained, when we look somewhat deeper into its contents and ask after the character and witness of its teaching — a subject broad as the earth itself and full of self-evidence, but upon which we have as yet not even cast a glance. The character and the nature of the contents of the Bible alone are enough to prove its divine origin. If men cannot have made the miracles of power by which its publication to the world was accompanied, nor the miracles of prophecy by which its progress through the world has been accompanied, no more can they have manufactured the miracles of teaching of which its contents consist. Independently of all other evidence, the maracle of the contents demands a divine origin. This, again, may be made plainer by some specifications, which again, however, must be presented in a very naked and fragmentary way.

12. Let us note, then, first of all, the unspeakable elevation and grandeur both of the teaching itself which this book presents and of the assumptions on which it bases that teaching.

The conception of God which is here presented — how unutterably divine is it! Apart from the Bible, man has never reached to such a conception. This element of it, and that element of it, has, indeed, through the voice of nature, separately dawned upon his soul; but the complete ideal is conveyed to him only by this book. Infinite and eternal spirit — pure and ineffable — unlimited by matter, or space or time, infinite, eternal and unchangeable in essence and attributes! And what a circle of attributes! Infinite power, infinite wisdom, infinite justice, infinite holiness, infinite goodness, infinite mercy, infinite pity, infinite love! Verily, if this conception be not a true image of a really existent God, the human heart must say it ought to be. And this is the conception of God which the Bible holds up before us — more than that, which it dramatizes through an infinite series of infinitely varied actions through a period of millenniums of years in perfect consistency of character. Everywhere in its pages God appears as the all-powerful, all-wise, necessarily just and holy One; everywhere as the all-good, all-merciful, necessarily pitiful and loving One. Never is a single one of these ineffable perfections lost or hidden or veiled.

The Bible’s conception of the nature of man is of like nobility. Framed in the image of God, he was made like him not only in the passive qualities, but also in his endowment of active capacities. Even freedom of action — unbound ability to choose his own future — were placed in his grasp. So, also, the Bible’s teaching as to the duties that man, even after he has made his fatal choice, owes to God and his neighbor, all founded on the principle of love; its teaching as to the possibilities before man and the destiny in store for him, culminating in the possibility of his enthronement as co-ruler of the universe with his divine Redeemer; its teaching as to the relation of man to the physical and irrational universe as responsible head over it; its teaching as to the origin of this universe itself and its purpose and destiny, — all reach the acme of grandeur. These instances must serve us as specimens of the grandeur of its teaching.

13. We must note, still further, that both the general tenor of the Bible and its special assertions are all in precise accord ‘‘ with what the profoundest learning shows to be the actual state of the universe, as well as what the deepest and largest experience establishes as the actual course of nature.”’ And it is a very pertinent question how it happens that the Bible was able, alone of ancient books, to forestall the conclusions of the latest science of the nineteenth century. It has taken scientific thought up to to-day to bring its conceptions of the origin of the world to the point at which Moses stood some three millenniums ago. This, again, must serve us now as a specimen fact (among a multitude) proving that ‘‘whoever wrote this book knew more than we know, and knew it distinctly when we knew nothing.”’

Yet, although possessed of a knowledge thus unspeakably advanced beyond all of their time, the writers of this book do not seem to have been proud of their possession or anxious to display it; they do not even formally transmit their knowledge, but simply act and speak on its presupposition; so that when we reach an equal stage of advancement to theirs, without having been hitherto conscious of its presence, we suddenly find it there continually implied and constantly underlying every part. It is thus always most deeply felt by those most conversant with the progress of knowledge, and yet does not in any degree clog the understanding of the book for the purpose for which it was given by those who are as yet ignorant of the basis of physical or philosophical fact assumed.

14. Thus we are led to take note of another general characteristic of biblical teaching — the fact that all its great truths are universal truths; i.e., truths capable of reaching and making entrance into and taking a strong hold upon the heart of man as man, and of all men equally, independently of their race-affinities, intellectual advancement or social standing. That this should be so is undoubtedly a great wonder, and it is redoubled when we remember that it is correlated with great and remarkable knowledge. Usually, when the profound philosopher speaks, he needs philosophers for his audience; and yet here is a book which naturally and without effort betrays acquaint- ance with the deepest reaches of modern discovery, and yet in its every accent speaks home to the child as readily as to the sage.

In still another respect this same fact — namely, that the truths of the Bible “find us” — has probative force, since, herefrom, it is equally evident that the Bible is suited to man and that its asserted truths are instinctively recognized by man as actual truths. The Bible’ thus certainly comes with a message to man — one that is recognized by each man who needs its words as specially for him, and that is witnessed to instinctively by each as true. How does it happen that this book, alone among books, reaches the heart alike of the Bushman and of a Newton? of a savage lost in the horrors of savagery and of a Faraday sitting aloft on the calm and clear if somewhat chill heights of science? This universality of effect seems to prove a corresponding universality of intention. But who of men has ever been able to hold before him as recipients of his book all men of all ages? Who has been able to calculate upon the hearts and characters of men removed from him by such stretches of both time and circumstance? Who could have been able to adapt a message penned in a corner, ages agone, to the mental position of the nineteenth century and the hearts of a Newton and a Faraday’? Yet we must assume for the Bible an author who was capable of this. Was Moses capable of it? Was an anonymous forger of his name?

15. We must, however, turn to note another general characteristic of Scripture — the remarkable simplicity of its manner and the transparent honesty of its tone; so that its words, even when describing the most utter marvels, possess that calm, quiet ring which stamps them with indubitable truthfulness. If we are asked why we trust a friend in whom we have every confidence, and credit his every statement, we may be somewhat at a loss for a definite answer. “‘We know him,’’ we say. This same evidence is good also for a book. We may judge of the truthfulness of men’s writings by all those little intangible characteristics which when united go toward making a very strong impression of actual proof, but which one by one are almost too small to adduce or even notice, just as we may judge of the trustiness of men’s characters by all the innumerable looks, gestures, chance expressions, little circumstances which make their due impression on us. Combined, they are convincing, though each by itself might seem ambiguous or valueless. The conclusion in each case 1s, however, valid and rational, and the evidence is unmistakably good evidence. Now, for the Bible, this evidence is unusually strong; and thus it happens that men who do not know how to reason, and who are incapable of following a closely-reasoned argument, are accepting the Bible on all sides of us on truly rational and valid evidence, and accepting it on like evidence as divine. They are continually reading accounts of miracles so numerous and so striking that the witnesses of them could not be mistaken; so embedded in a narrative of such artlessness, gravity, honesty, intelligence, straightforwardness as palpably to be neither fraud nor fancy that they form part and parcel of it and are absolutely inseparable from it; so embedded in a narrative which approves itself by a thousand simple and inimitable hints and traits to be transparently truthful and trustworthy that they must stand or fall with it. Now, this is most rational evidence, and evidence sostrong that it is as difficult for the honest mind to resist it as it is for us to express it.

16. It becomes surely, then, of sufficient importance to justify special notice that in the midst of this narrative, and scattered all through it, we find calm and simple, but frequent, constant, and steadfast, assertions of a divine origin for itself. So honest and transparently truthful a narrative, filled with marks everywhere of superhuman knowledge, naturally enough does not, in the pride of human nature, claim all this superhuman knowledge for its human authors, but ascribes it all to God; naturally enough empties its human authors of any credit for knowledge before the time of knowledge and plans beyond the reach of man and ascribes it all to God. And its very honesty and simplicity of statement, the transparent honesty of this statement, proves the assertion truthful and trustworthy. Here, then, once more, we reach through orderly steps, exhibiting at each stage marks of God’s hand, the assertion of a divine origin; here, once more, after walking through the aisles and nave and choir of a grand cathedral filled all along with the marks of genius in its planning and execution, we reach again the wall, and, lo! on it the marks of the chisel and the superscription of the Architect that prove it was made by a competent mind and did not grow.

It is very difficult to see but that the argument, if fully drawn out and illustrated, is conclusive.

Another, and an even more cogent, argument might be presented from a consideration of some special characteristics either of the whole Bible or of some of its parts — an argument hitherto untouched. This argument would soon, however, grow much too vast to be included in this essay. We must content ourselves with only pointing at a distance to only one particular which might, were there space, be urged most convincingly.

17. We refer to the progressive character of the teaching included in this book, with the special cases which might be adduced under that head. It begins with first principles expressed in outward symbol, and advances gradually to the full system, working out its approaches

in history before delivering it in dogma. We do not urge simply that this progressive scheme is consistent with a divine origin for it; we urge that this supremely wise method of delivering truth and training a people, taken in connection with the unity of the system throughout the whole, is consistent with nothing else. No doctrinaire made this Bible — see what kind of work they do in the history of Middle-Age Florence and Revolutionary France — but a most consummate statesman who knew what was in man and how to mould him to his purposes.

We would appeal, in this connection — progressiveness — specially to the practical and practicable character of Old-Testament legislation. And thus we are led to assert that those very passages concerning polygamy and kindred themes (which have been made an occasion of gibe against the Scriptures) are themselves a most cogent argument for their divine origin. We Americans ought to know by this time that the best way to secure polygamy unharmed and enshrine it unconquerably under the protection of a nation is to write on the statute-books inoperative laws against it. The Bible was framed by too wise a statesman to fall into that error, and we who enjoy Christian homes to-day have to thank God for it. The unspeakable wisdom of dealing at that age, and under those circumstances, with polygamy, divorce, slavery by regulative laws, which in regulating discouraged, and in discouraging destroyed them, makes strongly for a superhuman origin of the legislation.

So, again, growing out of this same progressive system, we could appeal most strongly to the ritualistic system of symbolical worship given to the Jews and by law secured from failure, by which object lessons — all schoolmasters to lead to something better and higher — were ineffaceably taught to a whole nation, which was thus prepared to receive the spiritual lesson meant for it.

Still again we should appeal to the wise method of New-Testament legislation through great principles rather than specific ordinances, thus securing absolute universality in connection with perfect definiteness; or again to the remarkable tenderness and beauty of this legislation, especially apparent in the cases of slaves, wives and children and temporal rulers — a phenomenon in the age when it was given enough of itself to suggest a divine origin for the one book which contains it; or still again to the wise silence of the same legislation on many subjects on which it must have been very tempting then to legislate, but legislation on which we can see now would have imperiled the success of the main purpose for which the book was given and obtained no corresponding gain.

On all these and like points, however, it is not now possible to touch. We pass on, therefore, to our last remark.