j The prophets had indeed given some indications of the time, especialh' Daniel (ix, 24-27), and so clear were their words that all the world was expecting the arrival of some mighty being, in whom imtgniis ab in- tegro saclorum nascilur ordo, and an entire transforma- tion of the world shoidd take place. But how, among many claimants, was he to be known ? lie might come, perhaps, as a conqueror, and by force of arms compel men to submit to his authority. But no! Prophecy had described him as the I'rince of Peace ; nor was his kingdom to be of this world, but a spiritual empire. Now, if we refiect for a little, we shall see that there is no obligation incumbent upon men to accept, or even examine, the claims of any and every one profess- ing to be the bearer of a revelation from God. Before this dutj'- arises, there must at least be something to call our attention to his claims. Jlere self-assertion im- poses no obligation upon others, unless it have something substantial to back it up. Life is a practical thing, with very onerous duties, and few, like the Athenians of old, have the taste or the leisure to listen to and examine everything new. The herald of a divine dis- pensation must have proof to offer that he does come from God, and such proof as pledges tlie divine attri- butes to the truth of his teaching. This is the reason why the Old-Testament dispensation was one of signs. On special occasions justifying the divine interference, and in the persons of its great teachers, the prophets, supernatural proof was given in two ways of (iod's pres- ence with his messengers in a manner superior to and beyond his ordinary and providential presence in the affairs of life. The divine omniscience was pledged to the truth of their words by the prediction of future events; and his omnipotence by their working things beyond the ordinary range of nature. The two Old- Testament proofs of a revelation were prophecy and miracle. A\'c can think of no others, and nothing less would suffice.
As we liave said, the whole of the Old Testament looked forward to tlie mauifVslation of a divine person, in whom revelation would become, in the first ])lace, perfect ; in the second, universal ; and, thirdly, final. As being a final revelation, prophecy, which was the distinctive element of the ])roparatory dispensation, holds in it no longer an essential place, though it is present in the New Testament in a subordinate degree. But miracle must, in the bearer of such a revelation, rise to its highest level; first because of the superiority of his office to that of the prophets. For he was him- self the end of prophecy, the ]ierson for whose coming prophecy had prepared, and in whom all God's pur- poses of love towards mankind were to be fulfilled. The office of Christ as the bearer to mankind of (Jod's final and complete message involves too much for us lightly to ascril)e it to him. And no merely iiatural proof would suffice. AVe could not possilily l)clieve what we believe of him had be wrought no miracles. We eoidd not believe that he was the a|i|iointed Saviour, to whom "all honor was given in heaven and earth" (Matt, xxviii, IM), for man's redemption, if he had given no jjroof during tlie period of his manifestation on earth of iieing invested with exlra<irdinary powers. But we go further tlian this. Perhaps no one would deny that the sole sufficient proof of such a religion as Cliristian- itv must be supernatural. We assert that no revealed religion whatsoever can be content with a less decided proof. The sole basis upon which a revelation can rest
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is the possession by the bearer of it of prophetic and miraculous powers.
For a revealed religion claims authority over us. If it be God's voice speaking to us, we have no choice but to obey. Our reason might not approve; our hearts and wills might detest what we were told ; yet if we knew that it was God's voice, we must sadl}^ and reluc- tantlj' submit to it. But it would be wrong in the highest degree to yield up ourselves to anything requir- ing such complete obedience unless we had satisfactory proof that God really was its author. And no subjec- tive proof could be satisfactory. The purity of the doc- trines of Christianity, their agreement with the truths of natural religion, their ennobling effects upon our characters, and tlie way in which they enlighten the conscience — all this and more shows that there is no impossibility in Christianity being a divine revelation : the perfectness of our Lord's character, the thorough- ness with wliich Christ's atonement answers to the deepest needs of the soid, the way in which Christianity rises above all religions of man's devising — all this and more makes it probable that it is God's gift. But at most these considerations only prepare the mind to lis- ten without prejudice to the direct and external proofs that Christianity is a revelation from God. The final proof must pledge God himself to its truth. But what are the divine attributes which would bear the most decisive witness? Surely those which most entirely transcend all human counterfeits — omniscience and omnipotence. Now these are pledged to Christianity by prophecy and miracle.