Miracle and science

Preface

The Introductory Chapter presents generally the plan of this work. The following indicates the occasion and purpose of its production. Observers in late years have known that multitudes, classified in Christian categories, have suffered loss of faith in the Bible. To them the Bible has ceased to be the Word of God — ceased to be the record in human language of revelations of God to man of His love, law, and economy of grace. Its counsels are no longer to them regulative authority in matters of religion and spiritual life. On the contrary, the Bible has become to them mere literature, the product solely of human thought, with no element whatever of divineness in its production. Embraced in this class are many in the Christian ministry, in educational work, and in the laity of the churches.

The inception and spread of this new disbelief in the Bible synchronizes with the advent and spread of a new attack on the Bible. The attack flatly denies the miracle and supernatural inherent in the Bible record from Genesis to Revelation. This attack is championed by devotees of what is vi Preface

known as advanced (sometimes called destructive) Higher Criticism of the Bible. As disclosed by their literature the attack has its base in supposition of natural evolution in human history and the world. A concrete statement of the attack is made by a foremost leader of these critics — A. Kuenen, Professor of Theology in Leyden. We quote his statement : " So soon as we derive a separate part of Israel's religious life directly from God, and allow the supernatural or immediate revelation to intervene in even one single point, so long also our view of the whole continues to be incorrect. ... It is the supposition [italics ours] of a natural development alone which accounts for all the phenomena." x

The contention of these advanced critics is based, also, on the presupposition that miracles are impossible, and therefore cannot be the basis of history; hence they should be expunged from the Bible. The reasons assigned for such denial proceed on the Bible conception of miracle and assert: (a) miracle is irrational; (b) miracle is not God's way of working in the world; and (c) miracles cannot be proved to be true. Analytical consideration of the three propositions shows that 1 Prophets and Prophecy in Israel (1877), p. 4.

Preface vii

the first two are dependent on the third; for, miracles being provable, then (&) miracle is one way of God's working in the world; and (a) God's working in the world is not irrational. The proposition that miracles are not provable is evidently the basis of such disbelief and denial. To counteract these attacks upon the Bible; to show that due employment of the rules, tests, and ordeals of the proper science (that of jurisprudence) upon the Bible record will demonstrate that there is within human control competent evidence, ample and adequate when duly dealt with, to prove the Bible record of miracles true and a verity, to disprove the contention of the negators, and to vindicate the truthfulness of the Bible, were the purposes for which the work was undertaken. The result is herewith presented.

The value of jural science to religion has not, we venture to suggest, been adequately apprehended. After showing the capacity of that science in proving miracles to be verities, we have set forth to some extent its capacity in simplifying difficult and perplexing questions in religious matters, and in solving serious problems in theology and cognate questions. The value of that science in such inquiries may be seen, also, when, by its due emviii Preface

ployment on the Bible record, it ascertains rational certainties and provides for faith foundations of fact and verity.

It is proper to state to the reader that our use of italics in Scripture quotations is for emphasis — not as indicating words supplied by translation in our English version. If the literary cast of the book in any part shall seem to any reader to partake of the nature of a brief for the truthfulness of the Scriptures, or a brief against opponents who charge God with unrighteousness, it may be suggested in reply, that a lawyer's brief seems an appropriate method of complying with the Scripture exhortation to " contend earnestly for the faith which was once for all delivered unto the saints/'

Francis J. Lamb.

Madison, Wisconsin, June 2, 1909.

Contents

Miracle defined — pregnant questions, 1 ; Testing miracles by science, 2 ; Denials of miracles, 4 ; Jural science — rules, tests, standards, 7; Illustrations of " issue " — solving questions, 10 ; Divine employment of " issue," 11 ; Evidence — function — operation, 13.

CHAPTER II Verity of Miracles Examined by Judicial Standards 15

Issue and ordeal, 17; Competence of evidence generally, 19 ; Opponents' objections examined, 26.

Ancient Document evidence, 26; Tests of the validity of evidence, 27; Evidence — Ancient Document rule, 30; Writings unacknowledged and unrecorded, 33 ; Ancient Document rule applies to all kinds of writings, 38 ; Copies equally with originals embraced in the rule, 40 ; Accounting for loss of originals dispensed with in cases of very Ancient Documents, 41 ; Ancient copy like Bible copies, 43; Bible documents within the rule — Greenleaf, 45.

x Contents

Chapter III

Miracle — the testimony of Gcd, 61; Miracle evidence — Abraham, 64 ; Gideon — Symbolism, 66 ; New - Testament instances, 68 ; Supreme instances, 72 ; The Master's testimony, 75.

CHAPTER IV Miracles as Objective Evidence in Revelation 78 Miracle authenticating revelation, 78; The doctrine rational, 80

Unsanctioned subjective conception mistaken for revelation, 84; Subjective conceptions of revelation, 85 ; Unauthenticated subjective conceptions, 88 ; Moses, 88 ; The Man of Cohasset, 89.

Christ the Way and Guide in conceptions of Deity and of duty, 92.

Chapter V

Jesus' use of jural science, 99; Blasphemy charged against Jesus, 102 ; The " issue " — deity of Jesus, 105; The verdict, 109; Deity of Jesus confirmed, 112.

Contents xi

CHAPTER VI Miracle and Doctrine — Jehovah 114

Scope of proposed inquiry, 114 ; State of religion, Exodus era, 118.

Deity — attributes proved, 126; Sacred scribes, 132; Judgments executed against the gods of Egypt, 135.

Existence of God, 138 ; Specific proof, 139 ; Summary — Jehovah's existence proved, 145.

Section IV

Perpetuating evidence, 147; Custody of the evidence, 149; #7ra£, 153.

Section V

Righteousness of Jehovah denied by skeptics, 156 ; Skeptics' accusation analyzed, 158 ; God's judgment covenant with Abraham, 162 ; A revelation, 165; Tracing the judgment covenant, 167; Judgment covenant — Exodus era, 169 ; Nine punishments of Egyptians, 175; Further tracing of the judgment covenant, 178; God judged the Egyptians, 179 ; Judgment covenant performed, 181.

Section VI

Dealing with Pharaoh's heart, 185 ; Rule construing intent, 187 ; Apologetics, 188 ; Heart hardened, 190 ; Plague of hail, 194 ; Plague of locusts, 197 ; Full proof, 201 ; Jural matters judged by jural xii Contents

standards, 202; Presumption of right in jurisprudence, 205; Meaning and use of phrase "to stand," 205; What is proof, 207; Further evidence, 209 ; Party's right to make full proof, 212 ; Jehovah supreme in all the earth, 213; The newevidence; 214; Further evidence essential, 217; Completion of proof, 218; Contrasted probative force of final miracle, 220 ; The judgment, 222.

Chapter VII

MlBACLE INTEGEAL AND CONSTITUENT IN GOD'S ECON- OMY of Grace and Revelation 225

Scope of inquiry, 225 ; Resurrection of Jesus, test and proof of doctrine, 228; Gates of Hell — Satan, 230 ; The Church of Christ, 232.

Apostles' .conception of Jesus before his crucifixion, 234; Fulfilment of Daniel's prophecy, 238; Foundations of apostles' faith in Jesus as Messiah, 239 ; Faith produced by miracle, 244 ; Miracles — Mount of Transfiguration, 245.

Jesus — Last Supper — arrest — trial, 252.

Section IV

On the cross — apostles' faith eclipsed, 257; Challenge of priests and rulers, 261 ; Apostles' faith lost, 264.

Section V

Apostles' faith, awakened, not perfected, by resurrection of Jesus, 267; Essential instruction to apos-

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ties, 269; Resurrection of Jesus — ordeal of trial, 275; Miracle and lesson — Sea of Tiberias, 288; The lesson taught, 294.

Section VI

Ascension and Pentecost, 296; Transformation of apostles, 297.

Section VII

Miracle lesson — salvation for Gentiles also, 300; Brethren established, 306.

CHAPTER VIII Cessation of Miracles — Why 308

" Not as I will, but as thou wilt," 313 ; The Master's lesson at Nazareth, 314; Foreigner fed in famine — why, 316; Another foreigner, Naaman, 317.

CHAPTER IX Is Moral Imperative a Function of Evidence 321

Answer of science, 321 ; Answer of religion of Christ, 322; Supernatural evidence to prove supernatural facts, 326; Miracle evidence ordained for the great commission, 329; Perpetuating the miracle evidence, 331 ; Miracle evidence preponderant, 332.

CHAPTER I INTRODUCTORY — PROBLEMS STATED " Come, let us reason together, saith the Lord."

Isaiah 1:18.

The Bible embraces sixty-six Ancient Documents. They record more than two hundred miracles. One has truly said :

" We can discuss Christianity to a certain distance without accepting its alleged miracles as true ; but we cannot discuss it at all, without accepting them as a part of the system. If we leave them out of it we shall not be discussing Christianity but some figment of our own."

MIRACLE DEFINED PREGNANT QUESTIONS

The Bible presents miracle as : A wonderful, supernatural, and superhuman transaction wrought by the special fiat of Deity; a transaction possible to Deity alone (John 3:2; Acts 3 : 22). The Bible also presents miracles as integral and constituent in God's economy of grace and revelation — his moral government of men. This estimate which the Bible itself puts upon miracles has been the faith of Christians from the beginning. Opponents of Christianity have from ancient times denied the miracles. But the strange anomaly 1 has appeared, in late years, of great numbers in all walks of life who, while still adhering to the Christian Church, question, disparage, or deny the verity of the Bible record of miracles. These conditions are forcing to the front in the religious world such radical questions as these : Are the alleged Bible miracles verities? Is there competent evidence within human control adequate to prove the alleged miracles true? Are miracles integral and constituent in God's economy of grace and revelation? Is miracle made the testimony of God? Do miracles have any function in theology, the science of religion? Can man have rational certainty that purported revelation is really such unless verified by objective evidence which Deity alone can produce, i.e. supernatural evidence, which at the same time is evidence man by his normal powers can scrutinize, test, and know to be verity?

TESTING MIRACLES BY SCIENCE

Literature on the Bible miracles is abundant ; but after extended inquiry we do not find that any 1 Anomaly examined in Chapter VII.

work has yet been published that employs the tests of science, or the scientific method, in examining the miracles or in attempting to solve the above and cognate questions.

These conditions justify, if they do not demand, renewed examination of the subject in the light of applied science. This will deal with old doctrines long adhered to ; but if the use of tests and methods science has established for ascertaining truth and fact in regard to those questions shall yield more accurate conceptions of doctrines regarding miracles and more rational foundations upon which the doctrines stand, the result may well justify the labor. We propose such examination. It may lead into new paths and lines of inquiry, and the caution of Professor Simon Greenleaf, eminent as a jurist and authority on evidence, on a related inquiry made some years ago, may be renewed here:

" It is essential to the discovery of truth that we bring to the investigation a mind free from all pride of opinion — open to conviction — not hostile to the truth sought for, willing to investigate with candor, to impartially weigh the arguments and evidence, follow the truth wherever the investigation leads us and acquiesce in the judgment of right reason."

DENIALS OF MIRACLES

Often, perhaps generally, negators base their contention on the ground that science shows or scientists declare that as nature is constituted miracle is impossible. This contention of negators overlooks the relation nature sustains to powers outside of or over and above nature. This relation and its consequences on this question have been lately well and briefly stated by a scientist of more than national fame:

" The best definition of nature is that which conceives of it simply as the system of causally connected sequences of the universe. Thus conceived, the free wills both of man and the Creator are forces outside of nature having the mysterious power of piercing the joints of this harness of causally connected sequences, and modifying the results according to an intelligent purpose. Man by his volition brings about new and unexplainable combinations of natural forces. To a limited extent he changes the face of nature. He forms combinations that are new, and produces results which are extranatural. Nature herself would never produce a house, or build a railroad, or develop domestic plants and animals." 1

X G. Frederick Wright, Scientific Confirmations of Old Testament History, pp. 84, 85 ; see, too, Bushnell, Nature and the Supernatural.

The power man thus exercises over nature is not merely extranatural. It is supernatural; essentially so, because it is the domination of mind, or intelligent purpose, over and superior to nature, or insentient force — force incapable of purpose or choice. Professor Wright continues :

" There is no more philosophical difficulty in conceiving of God's working a miracle than there is in conceiving of man as producing an extranatural effect through his control and combination of natural forces. The difference between a miracle and the accomplishment of man's free will lies chiefly in the magnitude of the events and the extent of the control which is manifested. Man is limited in his control of nature. . . .

" With God, however, there is no such limitation of power. He has power to bring about results which are superhuman as well as supernatural."

Denial of miracles is sometimes rested on the alleged view of science, that all things are governed by immutable laws, or fixed modes of motion, termed the Laws of Nature, by which God himself is of necessity bound. This argument and its fallacy lie in supposing that the omniscient Creator of all things first made a code of laws, and then put it out of his own power to change, modify, or interfere with them or their operation.

If one admits the existence of God as in any intelligible sense the upholder of all things, there is no ground on which one can consistently say that miracle is impossible. Evolutionists who believe in the existence of God admit that the origin of life is to be attributed to interposition by him : this admits all that is necessary to establish the possibility of miracle, for such intervention is what miracle is defined to be.

Atheistic evolutionists use their theory to dispense altogether with God in the universe. While nature may be to some extent so explained as to show development from lower to higher forms, there are gulfs which evolution cannot bridge. In this view, evolution declares that the forces now operating are the same as in all ages. But, that being true, spontaneous generation of life does not now occur; and so no presumption can be allowed that it ever did. It follows, inevitably, that there is a break in the chain of evolutionary continuity that requires for the production of life such an intervention as miracle is. In short the appearance of life is a miracle, so far as evolution is concerned, as really as any of the mighty works wrought by Jesus are miracles. Hence evolutionists of the Atheistical School cannot consistently or rationally object to the possibility of miracles. 1 But although we are justified in concluding that there is no valid ground on which a theist, deist, or evolutionist can claim the impossibility of miracles, the questions of their verity and function as above stated remain to be considered.

The Bible comes to men as evidence. The Science of Jurisprudence operates on what is proposed as evidence, and therefrom establishes truth and fact, and is obviously a science to be employed in solving those questions.

JURAL SCIENCE RULES, TESTS, STANDARDS

The science of jurisprudence, like chemistry and every other science, has its data, rules, tests, standards and methods, its instruments so to speak, its machinery, with which it operates in dealing with evidence in establishing proof. These rules, tests, and standards are maxims which the sagacity and experience of ages have established as the best means of discriminating truth from error. 2 Such rules, tests, and standards, and their due employment, constitute the scientific method of investigation in jurisprudence.

1 See William M. Taylor, Miracles of our Saviour, pp. 19-21.

2 A. P. Will, Circumstantial Evidence, p. 2.

A statement of the more important of these rules and methods is necessary, to enable the reader to appreciate their application in the examination of the evidence of miracles here proposed. Whatever in fact produces belief is evidence. Evidence is what produces belief. This fact is primary, fundamental. Jural science and legislation within the last one hundred years, acting on this basic truth, have very greatly liberalized rules and standards of competency of evidence. These will be noticed later.

Evidence is power. Evidence produces results. In connection with correct reasoning, evidence produces knowledge. But, like every power subject to man, that which may be evidence must be controlled and applied in the elucidation of truth or fact by appropriate means, in order that it may produce its just effect. The power of steam, to be available, must be confined by the rigid cylinder and applied to the work by the moving piston. The primitive power of the ox, to be available, must be controlled and applied to the load by the indispensable yoke.

The power of evidence is addressed to the intellect ; hence the instrument that controls and applies it in administering jural science must be adapted to that condition. That instrument in this science in evolving truth or fact from evidence is designated "the issue." It defines the precise question in dispute. 1

In administering jural science, consideration is given to all allegations of contestants, and whatever is alleged by one party and not denied by opponent is deemed admitted. On ascertaining on what a controversy between disputants hinges, jurisprudence requires that contention to be stated as a proposition, affirmed by one party, denied by opponent, and constitutes that "the issue." By thus precisely defining the exact question in dispute, " the issue " not only gives each party full intelligent opportunity to produce his evidence, but " the issue " controls and excludes or applies what is proposed as evidence; for only matters that are relevant to the " issue," that will help to get at the truth of the precise question in dispute, can be evidence. This is a cardinal doctrine of jural science. 2

This employment of " the issue " is seen constantly in litigation in courts of justice, where

2 2 Greenleaf on Ev. sec. 3.

results of trial are formally announced and compulsorily enforced. But "the issue" as a jural instrument is as old as the Bible, from which jurisprudence may have derived it.

ILLUSTRATIONS OF " ISSUE " SOLVING QUESTIONS

The use of " the issue " is not limited to compulsory litigation in courts. It is available for trying and deciding any and all contentions between disputants when truth or fact is to be ascertained and established through evidence. Abraham Lincoln's use of this instrument of jural science in his oration at Cooper Institute, 1860, may illustrate.

In the heat of political strife over slavery, the South, appealing to Washington's warning against local prejudice, charged the dominant party of the North with sectionalism. Mr. Lincoln in public discourse employed this part of the machinery of jurisprudence, the " issue," to test and try the charge. Identifying himself with that party at the North, and addressing the South, he said:

" You say we are sectional. We deny it. That makes an issue, and the burden of proof is on you. You produce your proof and what is it? Why that our party has no existence in your section; gets no votes in your section. The fact is substantially true, but does it prove the issue? If it does, then, if we should without change of principle begin to get votes in your section, we should thereby cease to be sectional. You cannot escape this conclusion; and yet are you willing to abide by it? If you are, you will probably soon find we have ceased to be sectional, for we shall get votes in your section this very year. You will then begin to discover, as the truth is, that your proof does not touch the issue."

Mr. Lincoln by the use of this machinery of jural science took the disputed question out from the indeterminate sphere of mere argument or debate and, carrying it forward, advanced it to " issue," test, and the ordeal of trial and judgment, as conclusively to the public — all honest minds — those who were affected by it and who constituted the tribunal — as though the decision had been announced by a court in formal session.

DIVINE EMPLOYMENT OF " ISSUE "

Speaking reverently, we shall see later that when the deity of Jesus was in dispute, he not only recognized, but insisted on, the use of " the issue " in the rational examination of evidence, in proving his divinity in dealing with the palsied man at Capernaum. Also, we shall see that Jehovah ordained and employed " the issue " in proving his existence and supremacy as facts at the Exodus. Again, when the existence and supremacy of God were denied by worshipers of Baal at Carmel, God especially ordained the use of " the issue " as formulated by Elijah for trial by evidence through altar sacrifice and fire from heaven whereby God could and did prove openly to the physical senses of men his existence and supremacy.

Elijah's prayer in immediate connection with the actual production of that evidence demonstrates this. The prayer is : Lord God of Abraham, Isaac, and Israel, let it be known this day (1) that thou art God in Israel, (2) that I am thy servant, and (3) that I have done all these things at thy word.

"A proposition of fact is proved when supported by sufficient and satisfactory evidence — which is that amount of proof which ordinarily satisfies an unprejudiced mind beyond a reasonable doubt. When we have this degree of evidence it is unreasonable to require more.

" If it is such [evidence] as usually satisfies reasonable men in matters of ordinary transactions it is all any skeptic has a right to require, for it is by such evidence alone that our rights are determined in civil tribunals; and on no other evidence do they proceed in capital cases." *

^reenleaf, Test, of the Evang. sec. 41.

EVIDENCE FUNCTION OPERATION

What may be termed the philosophy of the operation and use of evidence should be noted among these preliminary matters. A late writer describes this as follows :

" Evidence is always a relative term. It signifies a relation between two facts, the factum probandum or the proposition to be established, and the factum probans or material evidencing the proposition.

" The former [the proposition to be established] is what one party affirms and the other denies. . . . The latter, the evidentiary fact, is brought forward as a reality for the purpose of convincing the tribunal that the former is also a reality. No correct and sure comprehension of the nature of any evidential question can ever be had unless this double or relative aspect of it is distinctly pictured. On each occasion the questions must be asked : What is the proposition to be proved? What is the evidentiary fact offered to prove it?

" Part of the confusion which is often found arises from the circumstance that each evidentiary fact may in turn become a proposition to be proved until some ultimate evidentiary fact is reached.

" For example, to prove the proposition that a murder was committed by John Doe, the evidentiary fact may be offered, that John Doe left the victim's house shortly after the murder; to prove this in turn, as a proposition, the evidentiary fact may be offered that John Doe's shoes fit the track left near the house by the murderer ; and this again as a proposition may be evidenced by the statement of a witness on the stand who has placed the shoes in the tracks. Here each evidentiary fact in its turn, becomes a proposition requiring the marshalling of new evidentiary facts more or fewer according to its complexity." x

" In a case of burglary, the thief had gained admittance to the house by means of a knife, the blade broken in the attempt and part of the blade left in the window frame; the broken knife was found in the pocket of the prisoner and corresponded exactly with the fragment left in the window frame. In another case identification was established by the correspondence of the wadding of the fire arms of the prisoner with a part of a torn letter found in his possession — and in another case on the Northern Circuit when a man had been, shot by a bullet the wadding of the pistol which stuck in the wound was found to be a part of a ballad which corresponded with another part found in the pocket of the prisoner." 2

Other rules, tests, and standards of jural science may be noted as occasion for their use arises. 1 1 Wigmore on Ev. sec. 2. 2 IMd. sec. 149.

Chapter II Verity Of Miracles Examined By Judicial Standards

"Prove all things; hold fast that which is good."

Are the reported Bible miracles verities? This is a question of fact. Questions of fact are solved by evidence.

Hence the question may be narrowed to this: Are there facts or matters within human control, which, tested by the rules and standards of jural science, will constitute evidence that proves the alleged miracles verities? We propose, in seeking an intelligent, rational answer to the question, to examine a prominent and representative instance. This we propose to do by the same tests, rules, and principles of jural science by which the greatest, the most serious issues of life, liberty, honor, character, and property are determined between man and man in courts of justice in the administration of the science of jurisprudence.

The raising of Lazarus from death to life seems sufficiently important and representative for this purpose. We therefore propose here examination of that alleged miracle by the method, rules, and tests of that science in seeking an answer to this question : Is there now competent, relevant, admissible evidence within human control which, tested by jural science as administered in courts of justice, establishes rationally, as verity, the alleged miracle of raising Lazarus from death to life?

The question brings to mind the famous challenge of David Hume, that " no amount of human testimony can prove a miracle."

This challenge of Hume has constituted a famous maxim of skeptics ever since it was announced. Hume's assertion has been met sufficiently by argument, 1 but we are not aware that the challenge has ever been brought to the ordeal of actual issue, test, and trial. Hume's proposition seems to furnish the means for such ordeal, and gives opportunity for using the issue by the rules and standards — the instrumentalities in constant use — in administering jural science in courts of justice, to ascertain: First and especially, whether such evidence amenable to human control exists,

1 Lord Brougham, Discourse on Nat Theol. (Ed. 1825), note 5, pp. 210-214; Trench, Miracles, p. 60; Hopkins, Lowell Lectures, pp. 31-40; Taylor, Miracles of our Saviour, p. 11.

which, when duly considered, establishes the verity of the miracle; secondly and only incidentally, whether such proof can be made by human testimony.

ISSUE AND ORDEAL

We therefore propose here such ordeal as furnishing rational opportunity for examining and testing by established and approved methods of science the principal question ; viz. Regarded from the standpoint of science, rigorously, rightfully, and impartially applied, is that alleged miracle fact — is it verity ? Hume's challenge is :

" Now a miracle is a violation of the laws of nature; and as firm and unalterable experience has established these laws, the proof against a miracle, from the very nature of the fact, is as ample as any argument from experience can possibly be imagined ; and if so it is an undeniable consequence that it cannot be surmounted by any proof whatever derived from human testimony." 1

Mr. Hume's contention is universal against all miracles, excludes none, includes those recorded in the Bible, and embraces that of raising Lazarus from death to life.

Divested of any petitio principii and argumenta- 1 Hume's Works (Ed. 1809).. p. 120.

tive portions, and limiting it to the miracle of raising Lazarus from death, Mr. Hume's proposition is :

" A miracle [namely, that alleged of raising Lazarus from death to life, described in the Gospel of John, chapter 11] is a violation of the laws of nature; and as firm and unalterable experience has established these laws, the proof against [the] miracle .... cannot be surmounted by any proof whatever, derived from human testimony."

Believing Christians deny the proposition. That makes an issue. It is an issue of fact to be determined by competent testimony, examined by rules, tests, and standards of jural science and evidence as administered in courts of justice.

The narratives left by the Evangelists of matters occurring within the personal knowledge of the recorders and persons named may be brought to the tests to which other like class of evidence is subjected in human tribunals — courts of justice — to ascertain their competency, relevancy, and admissibility as evidence on this issue.