The extraordinary character of an event, although it does not necessarily render the truth of its existence incredible, should, nevertheless, put us upon our guard, and render us particularly cautious in examining the evidence upon which its truth is asserted. We should even examine with care and caution the evidence of phenomena of the most ordinary character before we yield our complete assent to the apparent truth of their manifestation; and à fortiori in the examination of the evidence which sustains extraordinary phenomena we should require much stronger evidence, and such as rebuts the possibility of being deceived by other persons, or even by our senses.
But we must be careful to discriminate between our own incapacity to test truth and the necessary improbability of an event. It is plain that from our ignorance of the remote spheres of God’s action we cannot judge of His works removed from our experience; but a fact is not necessarily doubtful because it cannot be reached by our ordinary senses. To recapitulate, we may lay down the following propositions:— {491}
- 1. That there is no real physical distinction between miracles and any other operations of the Divine energy: that we regard them differently is because we are familiar with one order of events and not the other.
- 2. There is nothing incredible in a miracle, and the credibility of a miraculous event is to be measured only by the evidence which sustains it. And although the extraordinary character of a phenomenon may render the event itself improbable, it does not, therefore, necessarily render it either incredible or untrue.
RELIGION. Note (B), page [403].
St. Athanasius is not the author of the Creed which bears his name. It did not, in fact, exist within a century after his death. It originally appeared in a Latin text, and consequently in the Western provinces. Gennadius, Patriarch of Constantinople, was less tolerant of its eccentricities, or more sensible to its sublimity even than myself, for he was so amazed at the extraordinary character of its composition that he frankly pronounced it to be the work of a drunken man. See ‘Petav. Dogmat. Theologica,’ tom. II. lvii. c. 8, p. 687; and Gibbon’s ‘Decline and Fall,’ vol. iv. p. 335. If we may trust La Bletterie for the character of Athanasius, nothing is more improbable than that he could be the author of the Creed still preserving his name. “He was,” says La Bletterie, “the greatest man of his age, and perhaps the greatest that the Church has ever possessed. He was endued with a well-balanced, a lively, and penetrating mind; a generous and disinterested heart; a courage and heroism always equal; a lively faith, and a charity without bounds; a profound humility; a Christianity bold, but simple and noble as the Gospel. His eloquence was natural, distinguished by a rare precision of speech.”
The foundation of all religion is the belief in a God, and that He exists in certain relation with His creatures. Such belief {492} necessarily leads to the consciousness of some obligation towards the Deity; and this consciousness suggests the duty of worship; and in the selection of the form of this worship originates the various creeds which distinguish and distract mankind. There is a sort of geography of religion; and I regret to think that the majority of mankind take their creed from the clime in which they happen to be born; and that many, and not an inconsiderable portion of mankind, suffer the sacred torch to burn out altogether, in their contact with the world, and then vainly imagine that they can recover the sacred fire by striking a spark out of dogmatic theology!
ADDITION TO THE CHAPTER ON RAILROADS.
One of the most important facts which the engine-driver ought to know is the exact time since the preceding train has passed the point of railroad on which his own engine is.
This may be done by placing signals, about to be described, by the side of or across the road at all places where such knowledge is most important.