that which presents itself to us now. Without the miracles we should have a teacher; with the miracles we have a Saviour.
Certainly it is a mistake to isolate the miracles from the rest of the New Testament. It is a mistake to discuss the question of the resurrection of Jesus as though that which is to be proved were simply the resurrection of a certain man of the first century in Palestine. No doubt the existing evidence for such an event, strong as the evidence is, might be insufficient. The historian would indeed be obliged to say that no naturalistic explanation of the origin of the Church has yet been discovered, and that the evidence for the miracle is exceedingly strong; but miracles are, to say the least, extremely unusual events, and there is a tremendous hostile presumption against accepting the hypothesis of miracle in any given case. But as a matter of fact, the question in this case does not concern the resurrection of a man about whom we know nothing; it concerns the resurrection of Jesus. And Jesus was certainly a very extraordinary Person. The uniqueness of the character of Jesus removes the hostile presumption against miracle; it was extremely improbable that any ordinary man should rise from the dead, but Jesus was like no other man that ever lived.
But the evidence for the miracles of the New Testament is supported in yet another way; it is supported by the existence of an adequate occasion. It has been observed above that a miracle is an event produced by the immediate power of God, and that God is a God of order. The evidence of a miracle is therefore enormously strengthened when the purpose of the miracle can be detected. That does not mean that within a complex of miracles an exact reason must be assigned to every one; it does not mean that in the New Testament we should expect to see exactly
