It is a common belief among Protestants, though not among Catholics, that the age of miracles is past. For a long time it has been very difficult to find a real case of special providence1. There are stories afloat of wonderful faith-cures, and the followers2 of John Wesley, as well as the followers of William Booth, often shake their heads mysteriously, and affect to trace the hand of God in certain episodes of their experience. But such cases are too personal, and too subjective3, to challenge criticism or inquiry4. Investigating them is like exploring a cloud. There is nothing tangible5 for the mind to seize, nothing to stand by as the basis of discussion. What is wanted is a real objective miracle, a positive fact. Happily such a miracle has come to the aid of a distressed6 Christianity; it is worth tons of learned apologetics, and will give "the dying creed8" a fresh lease of life.
Unfortunately the world at large is in gross ignorance of this astonishing event. Like the earthquake, the eclipse, and the wholesale9 resurrection of saints at the crucifixion of Christ, it has excited very little public attention. But this dense10 apathy11, or Satanic conspiracy12 of silence, must not be allowed to hide a precious truth. We therefore do our best to give it publicity13, although in doing so we are blasting our own foundations; for we belong to a party which boasts that it seeks for truth, and we are ready to exclaim, "Let truth prevail though the heavens fall."
Most of our readers will remember the late accident on the Brighton line at Norwood. A bridge collapsed15, and only the driver's presence of mind averted16 a great loss of life. Of course the driver did his obvious duty, and presence of mind is not uncommon17 enough to be miraculous18. But that does not exhaust the matter. The driver (Hargraves) is perfectly19 sure he received divine assistance. He is a man of pious21 habits. He never leaves his house without kneeling down with his wife and imploring22 God's protection. He never steps on the engine without breathing another prayer. On the morning of the accident his piety23 was in a state of unusual excitation. He begged his wife to "pray all that day"—which we presume she did, with intervals24 for refreshment25; and he knelt down himself in the passage before opening his front door. When the accident happened he put the brake on and cried "Lord, save us," and according to the Christian7 World "it has since been stated by expert engineers that no train was ever before pulled up in such a short distance."
A carping critic might presume to ask the names and addresses of these "expert engineers." He might also have the temerity26 to inquire the precise distance in which the train was pulled up, the shortest distance in which other trains have been pulled up, and the weight and velocity27 of the train in each case. He might also meanly suggest that putting on the brake left as little as possible to Providence. For our part, however, we will not pursue such hyper-criticism. It is applying to a miracle a test which it is not fitted to stand. Something must be left to faith, something must be reserved from reason, or the stoutest28 miracle would soon fall into a galloping29 consumption. The man in whom a pious disposition30 counteracts31 the restless play of thought, will not demand absolute proof; he will only require an encouraging amount of evidence; and he will dutifully lift his face and hands to heaven, exclaiming, "Lord I believe, help thou mine unbelief."
The line we shall follow is a different one. Without questioning the miracle, we venture to ask why it was not more complete. Lives were saved, but several persons were injured. Was this due to the fact that Hargraves' prayer was not sufficiently32 above proof? Did the Lord answer the prayer according to its insensity? Was there a sceptic in the train who partially33 neutralised its effect? Or did the Lord proceed on the method favored by priests, preventing the miracle from being too obvious, but giving the incident a slightly supernatural appearance, in order to confirm the faith of believers without convincing the callous34 sceptics, whose deep sin of incredulity places them beyond "the means of grace and the hope of glory?"
Nor are these questions exhaustive. Very much remains35 to be said. It appears that the Norwood bridge collapsed through a secret flaw in the ironwork. Could not the Lord, therefore, in answer to Hargraves' prayers—which surely extended to the interests of his employers—have inspired one of the Company's engineers with the notion of some unsoundness in the structure? This would have saved a good deal of property, and many passengers from suffering a shock whose effects may haunt them for years, and perhaps send them to untimely graves? Might not the Lord have cleared the roadway below, knocked down the bridge in the night, and brought some one to see the collapse14 who could have carried the tidings to the signalmen? Certainly there seems a remarkable36 want of subtlety37 in the ways of Providence. It looks as though the Deity38 heard a prayer now and then, and jerked out a bit of miracle in a more or less promiscuous39 manner.
What has happened to Providence since the Bible days? Miracles then were clear, convincing, and artistically40 rounded. You could not possibly mistake them for anything else. Baalam's ass20, for instance, was not a performing "moke"; it does not appear to have known a single trick; and when it opened its mouth and talked in good Moabitish, the miracle was certain and triumphant41. In the same way, the Norwood miracle might have been unadultterated with the usual operations of nature. The bridge might have collapsed as the train approached, driver Hargraves might have said his prayer, the train might have leapt across the chasm42, picked up the connection on the other side, and pursued its way to Brighton as if nothing had happened. But as the case stands, Providence and the safety-brake act together, and it is difficult to decide their shares in the enterprise. Further, the miracle is sadly mixed. Any human being would have planned it better, and made it stand out clearly and firmly.
This Norwood miracle, however, seems the best obtainable in these days. It is a minute return for all the prayers of the clergy43, to say nothing of pious engine-drivers; a miserable44 dividend45 on the gigantic investment in supernaturalism. We pity the poor shareholders46, though we must congratulate the directors on the large salaries they draw from the business. We also pity poor old Providence, who seems almost played out. Once upon a time he was in fine form; miracles were as common as blackberries; Nature seldom got an innings, and Jehovah was all over the field. But nowadays Nature seems to have got the better of him. She scarcely leaves him a corner for his operations, and what little he does (if he does anything) has to be done in obscurity. Poor old Providence, we fancy, has had his day. His vigor47 is gone, his lively fancy has degenerated48 into moping ineptitude49, the shouts of millions of worshippers cannot stimulate50 his sluggishness51 into any more effective display than this Norwood miracle. Most sincerely we offer him our condolence as the sleeping partner in the business of religion. By and bye we may offer our condolence to the active partners, the priests of all denominations52, who still flourish on a prospectus53 which, if once true, is now clearly fraudulent. When their business dwindles54, in consequence of a failing supply of good supernatural articles, they will only live on the price of actual deliveries, and a Norwood miracle will hardly afford six of them a mouthful apiece.
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1
providence
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| n.深谋远虑，天道，天意；远见；节约；上帝 | |
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followers
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| 追随者( follower的名词复数 )； 用户； 契据的附面； 从动件 | |
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subjective
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| a.主观(上)的，个人的 | |
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inquiry
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| n.打听，询问，调查，查问 | |
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tangible
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| adj.有形的，可触摸的，确凿的，实际的 | |
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distressed
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| 痛苦的 | |
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Christian
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| adj.基督教徒的；n.基督教徒 | |
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creed
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| n.信条；信念，纲领 | |
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wholesale
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| n.批发；adv.以批发方式；vt.批发，成批出售 | |
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dense
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| a.密集的，稠密的，浓密的；密度大的 | |
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apathy
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| n.漠不关心，无动于衷；冷淡 | |
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conspiracy
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| n.阴谋，密谋，共谋 | |
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publicity
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| n.众所周知，闻名；宣传，广告 | |
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collapse
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| vi.累倒；昏倒；倒塌；塌陷 | |
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collapsed
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| adj.倒塌的 | |
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averted
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| 防止，避免( avert的过去式和过去分词 )； 转移 | |
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uncommon
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| adj.罕见的，非凡的，不平常的 | |
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miraculous
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| adj.像奇迹一样的，不可思议的 | |
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perfectly
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| adv.完美地，无可非议地，彻底地 | |
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ass
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| n.驴；傻瓜，蠢笨的人 | |
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pious
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| adj.虔诚的；道貌岸然的 | |
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imploring
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| 恳求的，哀求的 | |
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piety
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| n.虔诚，虔敬 | |
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intervals
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| n.[军事]间隔( interval的名词复数 )；间隔时间；[数学]区间；（戏剧、电影或音乐会的）幕间休息 | |
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refreshment
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| n.恢复，精神爽快，提神之事物；（复数）refreshments:点心，茶点 | |
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temerity
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| n.鲁莽，冒失 | |
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velocity
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| n.速度，速率 | |
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stoutest
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| 粗壮的( stout的最高级 )； 结实的； 坚固的； 坚定的 | |
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galloping
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| adj. 飞驰的, 急性的 动词gallop的现在分词形式 | |
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disposition
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| n.性情，性格；意向，倾向；排列，部署 | |
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counteracts
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| 对抗，抵消( counteract的第三人称单数 ) | |
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sufficiently
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| adv.足够地，充分地 | |
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partially
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| adv.部分地，从某些方面讲 | |
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callous
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| adj.无情的，冷淡的，硬结的，起老茧的 | |
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remains
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| n.剩余物，残留物；遗体，遗迹 | |
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remarkable
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| adj.显著的，异常的，非凡的，值得注意的 | |
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subtlety
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| n.微妙，敏锐，精巧；微妙之处，细微的区别 | |
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deity
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| n.神，神性；被奉若神明的人(或物) | |
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promiscuous
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| adj.杂乱的，随便的 | |
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artistically
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| adv.艺术性地 | |
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triumphant
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| adj.胜利的，成功的；狂欢的，喜悦的 | |
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chasm
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| n.深坑，断层，裂口，大分岐，利害冲突 | |
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clergy
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| n.[总称]牧师，神职人员 | |
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44
miserable
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| adj.悲惨的，痛苦的；可怜的，糟糕的 | |
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dividend
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| n.红利，股息；回报，效益 | |
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shareholders
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| n.股东( shareholder的名词复数 ) | |
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47
vigor
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| n.活力，精力，元气 | |
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48
degenerated
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| 衰退，堕落，退化( degenerate的过去式和过去分词 ) | |
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49
ineptitude
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| n.不适当；愚笨，愚昧的言行 | |
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50
stimulate
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| vt.刺激，使兴奋；激励，使…振奋 | |
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51
sluggishness
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| 不振，萧条，呆滞；惰性；滞性；惯性 | |
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denominations
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| n.宗派( denomination的名词复数 )；教派；面额；名称 | |
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53
prospectus
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| n.计划书；说明书；慕股书 | |
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54
dwindles
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| v.逐渐变少或变小( dwindle的第三人称单数 ) | |
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