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ticular also the strain put upon miracles by Mr. Mozley is,
I think, more than they can bear. In consistency with his
principles, it is difficult to see how he is to draw from the
miracles of Christ any certain conclusion as to His Divine
nature. He. dwells very foreibly on what he calls “ the argu-
ment from experience,” in the demolition of which he takes
evident delight. He destroys the argument, and repeats it
for the mere pleasure of again and again knocking the
'breath out of it. Experience, he urges, can only deal with
the past; and the moment we attempt to project experience
a hair’s breadth beyond the point it has at any moment
reached, we are condemned by reason. It appears to me
that, when he infers from Christ’s miracles a divine and
altogether superhuman energy, Mr. Mozley places himself
precisely under this condemnation. For what is his logical
ground for concluding that the miracles of the New Testa-
ment illustrate Divine power? May they not be the result
of expanded human power ?*.. A miracle he defines as some-
thing impossible to man. But how does he know that the
miracles of the New Testament are impossible to man ?
Seek as he may, he has absolutely no reason to adduce save
this—that man has never hitherto accomplished such things.
But does the fact that man has never raised the dead prove
that he can never, raise the dead ? “ Assuredly not,” must
be Mr. Mozley’s reply; “ for this would be pushing experi-
ence beyond the limit it has. now reached—which I pro-
nounce unlawful.” Then a period may come when man
will be able to raise the dead. If this be conceded—and I
do not see how Mr. Mozley can avoid the concession—it
destroys the necessity of inferring Christ’s divinity from his
miracles. He, it may be contended, antedated the humanity
of the future; as a mighty tidal-wave leaves high upon the
beach a mark which by-and-by becomes the general level
of the ocean. Turn the matter as you will, no other warrant
will be found for the all-important conclusion that Christ’s

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