Christ himself cites from twelve books and about twenty-four narratives as follows: Creation, Matt. 19:4; Law of Marriage, Matt. 19:5; Cain and Abel, Matt. 23:35; The Deluge, Matt. 24:37; Abraham, John 8:56; Sodom and Gomorrah and Lot's wife, Luke 17:28-32; Manna, John 6:49; Brazen Serpent, John 3:14; Shew Bread, Matt. 12:3, 4; Elijah and his Miracles, Luke 4:25, 26; Naaman, Luke 4:27; Tyre and Sidon, Matt. 11:22; Jonah and "The Whale," Matt. 12:39; The Books of Moses, John 5:46; The Psalms, Luke 20:42; Moses and The Prophets, Luke 24:27; Isaiah, Matt. 13:14; Daniel's Prophecies, Matt. 24:15; Malachi, Matt. 11:10; The entire Old Testament, Luke 24:44. Of not one of these does he convey the slightest hint of aught but trustworthiness and literal interpretation.
6. The still more serious issue is presented of asserting that both Paul and Christ either did not know that these were myths, or knowing so gave no intimation that they used them in any way other than as true narratives. This would not only shake all confidence in Christ as divine and his apostles as inspired, but would shake all confidence in any fact or teaching from Scripture whatever. For Scripture rests on facts and these facts on witnesses. To these, appeal is constantly made. On the truth of these all depends. Here then is a "mythical" Adam made the basis of marriage; a "mythical" Adam and his fall, the argument for man's need and Christ's work, and the same "mythical" Adam made the proof of the resurrection. In short the whole system of Bible truth is attacked by these theories, from credibility in Christ himself to the last hope of the believer in the world to come.
Whom shall we believe? Shall we credit Evolution which admits that its theory is unproven and full of difficulties, with not a single case of Evolution to support it, nor a power which could produce it, and with countless facts to antagonize it, or shall we believe Jesus Christ who was never mistaken, or false in his facts, or teachings, and who believed these chapters, cited them and accepted their narratives without question?
EVOLUTION AND BIBLE DOCTRINES.
We have arrived at the vital point in this discussion. If Evolution were only a scientific question, it would interest a limited circle. As a deeply religious question it interests all. That Evolution affects vitally all evangelical belief is apparent to the most superficial inquirer. It is not only a matter of historic fact but of doctrinal teaching. Man's nature and need as a descendant from the brute is one thing, and as a spiritual being, fallen from the likeness of God, another. The responsibility in either case is very different and therefore has to do with eternal destiny for weal or woe, and also with the work of Christ.
The theology of the Higher Criticism which is also the theology of Evolution, of which it is the Biblical branch, is thus summed up by an evolutionary writer, in a recent article giving the articles of belief of the theology of Evolution: "The Bible can no longer speak with unquestioned authority.... Poor old Adam disappears.... Christ's divinity is only such as we may possess ... the atonement is only such as we see in all life and nature.... As to the future life we find ourselves left very much in the dark.... We no longer regard going to heaven as the center of our interest." (Theodore D. Bacon quoted in Homiletic Review, Nov. 1902.)
Evolution teaches, as stated by Dr. George A. Gordon, of Boston: "Man's state and fate is on account of the irrationality he has brought up with him from the animal world." (Immortality and the New Theodicy, p. 100.) The future of man according to Evolution is that as he has risen from the brute state he ought not to be punished for his defects but rather rewarded for having done so well. Evolution teaches that man has in himself the elements of his salvation. These if developed will produce the change he needs for this world and that to come. He will proceed on the same lines as he has traveled to reach his present state. Development is the Saviour of Evolution. The Bible says that to develop man is to develop sin and, "Sin when it is finished bringeth forth death." It requires the intervention of the Supernatural in Regeneration to save man. Evolution is self-saving.
The future is radically affected by the theory of Evolution. The development of mankind is its objective point. To bring man to a point of development will bring the Kingdom of Heaven. The fate of the individual is not made much of. He is sacrificed for the race or species. But while not much is made of the individual the general teaching is that somehow it will be well with all at last. It is a fact that all universalists are evolutionists. Evolution makes Heaven and Hell terms which mean little or nothing. The present social state of man is the great quest. Evolution is a bridge which reaches neither shore. It knows not whence man came nor where he goes.
1. The Bible rests its doctrines upon its facts. There is no character in Scripture aside from Christ upon whose historical character so much Scripture doctrine depends as upon Adam. The creation of man is made the basis for the sanctity of marriage by Christ, who quotes the words of the account in Genesis. (Matt. 19:4-6; Mark 10:6-9.) Paul makes this narrative the basis of his great argument for the state and need of man and the work of Christ. "Through one man sin entered into the world and death through sin.... Death reigned from Adam to Moses.... By the trespass of the one the many died ... the judgment came of one unto condemnation ... as through the one man's disobedience the many were made sinners, even so through the obedience of the one shall the many be made righteous." (Rom. 5:12-21, R. V.) Here the actuality of the narrative is the very basis of the declaration of man's state in sin and a type of the extent and nature of Christ's work. So also the use by Paul in the account of the resurrection doctrine: "As in Adam all die, so also in Christ shall all be made alive." (1 Cor. 15:22-45.)