moral Reason of the world, the disturbances of the world order which are due to sin are the matters which most deeply affect him. Christ, the life of the whole system and of humanity as well, must suffer; and, since we have evidence that he is merciful as well as just, it is probable that he will rectify the evil by extraordinary means, when merely ordinary means do not avail.
Like creation and providence, like inspiration and regeneration, miracle is a work in which God limits himself, by a new and peculiar exercise of his power, ? limits himself as part of a process of condescending love and as a means of teaching sense-environed and sin burdened humanity what it would not learn in any other way. Self limitation, however, is the very perfection mind glory of God, for without it no self sacrificing love would be possible (see page 9. F.). The probability of miracles is therefore argued not only from God?s holiness but also from his love. His desire to save men from their sins must be as infinite as his nature. The incarnation, the atonement, the resurrection, when once made known to us, commend themselves, not only as satisfying our human needs, but also as worthy of a God of moral perfection.
An argument for the probability of the miracle might be drawn from the concessions of one of its chief modern opponents. Thomas H. Huxley. He tells us in different places that the object of science is ?the discovery of the rational order that pervades the universe,? which in spite of his professed agnosticism is an unconscious testimony to Reason and Will at the basis of all things. He tells us again that there is no necessity in the uniformity of nature: ?When we change ?will? into ?must,? we introduce an idea of necessity which has no warrant in the observed facts, and has no warranty that I can discover elsewhere.? He speaks of ?the infinite wickedness that has attended the course of human history.? Yet he has no hope in man?s power to save himself: ?I would as soon adore a wilderness of apes,? as the Pantheist?s rationalized conception of humanity. He grants that Jesus Christ is ?the noblest ideal of humanity which mankind has yet worshiped.? Why should he not go further and concede that Jesus Christ most truly represents the infinite Reason at the heart of things, and that his purity and love, demonstrated by suffering and death, make it probable that God will use extraordinary means for man?s deliverance? It is doubtful whether Huxley recognized his own personal sinfulness as fully as he recognized the sinfulness of humanity in general. If he had done so, he would have been willing to accept miracle upon even a slight preponderance of historical proof. As a matter of fact, he rejected miracle upon the grounds assigned by Hume, which we now proceed to mention.
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