... I can only say that I have myself no doubt whatever of the
fact of the supernatural birth of Jesus, as that fact is recorded in the
opening chapters of the gospels of Matthew and Luke. I certainly
make no question that additional evidence of tremendous weight is
brought to this fact by its place in the system of Christianity, com-
mended as this system as a whole is by the entire body of proof which
we call the " Christian evidences." But I do not believe that it needs
this additional evidence for its establishment. And I prefer my readers
to understand that I proceed to the consideration of its place in the
Christian system with it in my hands, not as a hypothesis of more
or less probability (or improbability), but as a duly authenticated
actual occurrence, recognized as such on its own direct evidence, and
bringing as such its own quota of support to the Christian system of
which it forms a part. ...
If, then, it cannot be denied that the supernatural birth of Jesus
enters constitutively into the substance of that system which is taught in the New Testament as Christianity — that it is the expression of its supernaturalism, the safeguard of its doctrine of incarnation, the condition of its doctrine of redemption — are we to go
on and say that no one can be saved who does not hold this faith
whole and entire? The question is thoroughly impertinent. We
are discussing, not the terms of salvation, but the essential con-
tent of the Christian system; not what we must do to be saved, but
what it behoved Jesus Christ to be and to do that he might save us.
Say that faith is the instrument by which salvation is laid hold upon ;
the instrument by which the prerequisites of the salvation laid hold
of by faith are investigated is the intellect. As it is certain that the
only Jesus, faith in whom can save, is the Jesus who was conceived by
the Holy Ghost, and born of the virgin Mary, according to the Scriptures, it is equally certain that the act of faith by which he is savingly
apprehended involves these presuppositions, were its implicates
soundly developed. But our logical capacity can scarcely be made
the condition of our salvation. The Scriptures do not encourage
us to believe that only the wise are called. They even graciously
assure us that blasphemy itself against the Son may be forgiven. It
would surely be unfortunate if weakness of intellect were more fatal
than wickedness of heart. On the whole, we may congratulate our-
selves that it was more imperative that Jesus, by whom the salvation
has been wrought, should know what it behoved him to be and to
do that he might save us, than it is that we should fully understand it.
But, on the other hand, it will scarcely do to represent ignorance or
error as advantageous to salvation. It certainly is worth while to put
our trust in Jesus as intelligently as it may be given to us to do so.
And it certainly will over and over again be verified in experience
that he who casts himself upon Jesus as his divine Redeemer, will
find the fact of the virgin birth of this Saviour not only consonant with
his faith and an aid to it, but a postulate of it without which he
would be puzzled and distressed.
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