but, as far as his little knowledge goes, he gives up his theory, which is, of course, palpably hollow. For indeed it is only by applying to the Bible a criticism, such as it is, that such a man makes out that criticism does not apply to the Bible.
There has grown up an irresistible sense that the belief in miracles was due to man's want of experience, to his ignorance, agitation, and helplessness. And it will not do to stake all truth and value of the Bible upon its having been put out of the sky, upon its being guaranteed by miracles, and upon their being true. If we present the Bible in this fashion, then the cry, Imposture! will more and more, in spite of all we can do, gather strength, and the book will be thrown aside more and more.
But when men come to see, that, both in the New Testament and in the Old, what is given us is words thrown out at an immense reality not fully or half fully grasped by the writers, but, even thus, able to affect us with indescribable force; when we convince ourselves that, as in the Old Testament we have Israel's inadequate yet inexhaustibly fruitful testimony to the Eternal that makes for righteousness, so we have in the New Testament a report inadequate, indeed, but the only report we have, and therefore priceless, by men, some more able and clear, others less able and clear, but all full of the influences of their time and condition, partakers of some of its simple or its learned ignorance,—inevitably, in fine, expecting miracles and demanding them,—a report, I say, by these men of that immense reality not fully or half fully grasped by them, the mind of Christ,—then we shall be drawn to the Gospels with a new zest and as by a fresh spell. We shall throw ourselves upon their narratives with an ardour answering to the value of the pearl of great price they hold, and to the difficulty of reaching it.
So, to profit fully by the New Testament, the first thing
