THE
NATURE AND VALUE
OF THE
MIRACULOUS TESTIMONY TO CHRISTIANITY.
BY
JOHN STOUGHTON, D.D.,
KENSINGTON.
MIRACLES.
One of the most touching narratives in the New Testament relates to a want of faith in miracles. It is said that when Thomas was told of his Master's resurrection, he replied, "Except I shall see in His hands the print of the nails, and put my finger into the print of the nails, and thrust my hand into His side, I will not believe." He was not denounced for this. No word of withering scorn, or cutting ridicule, or threatening anger, fell on the ear of the doubting disciple. But evidence was offered. "Reach hither thy finger, and behold my hands; and reach hither thy hand, and thrust it into my side; and be not faithless, but believing." As far as rebuke appeared, it was only by implication, in words respecting those whose faith is of keener eye, and swifter foot: "Blessed are they that have not seen, and yet have believed."
I think that every one who speaks of miracles to doubting minds should from this narrative take a lesson. Surely the gist and purpose of it is, that we should distinguish between intellectual difficulty and moral prejudice, and deal patiently and convincingly with honest seekers after truth. Sometimes the subject before us has been so handled as to drive the unbeliever into deeper unbelieving—I would rather strive to work upon a little faith, and make it more.
I.
I am to speak to you respecting the nature of the miraculous testimony to Christianity. My business is with mighty works, recorded in the New Testament as having been wrought for the purpose of testifying to a Divine mission. No definition of their character in relation to physical law can anywhere be found in this ancient record. They are not spoken of as violations of law, or as suspensions of law, or as interferences with law, or as contradictions to law. They are described, not on the side of their physical nature, but on the side of their moral signification. They are depicted, not in their connection with the obvious order of the material universe, or with any hidden powers and principles of a higher and harmonious description; but in their connection with Him who claimed to be the Redeemer of mankind, who came, according to His own words, to seek and save that which was lost. They are denominated "wonders," startling occurrences, things contrary to common experience; and "signs,"—not mere marvels bursting idly on the public gaze, and exciting in a multitude of spectators a barren curiosity, but signs,—replete with an ulterior meaning, and testifying to the character and work of Him through whom they were accomplished.
There is no necessity, then, for us at the outset to define a miracle on the physical side of it—to call it a violation of law, or a suspension of law—an interference with it, or a contradiction to it. In other words, there is no need imposed by the conditions of our argument, to inquire into the mode in which such a phenomenon can be produced. It is enough to show that it did occur, and to dwell upon the religious significancy of its occurrence first to the witnesses, and next to ourselves. What is the exact position which miracles may be thought to occupy as wonders in the universe, whether, through breaking in upon common experience, they are referable to the operation of occult laws, known and controlled at a fitting moment by the mysterious touch of the wonder-worker; or whether they are to be considered as resulting simply from the immediate fiat of the Supreme will, are questions which may with advantage be relegated for consideration elsewhere.