perplexingly told, that it was _not_ the time for figs? What was to be
said of a cure, wrought by touching the hem of Jesus' garment, which
drew physical _virtue_ from him without his will? And how could I
distinguish the genius of the miracle of tribute-money in the fish's
mouth, from those of the apocryphal gospels? What was I to say
of useless miracles, like that of Peter and Jesus walking on the
water,--or that of many saints coming out of the graves to show
themselves, or of a poetical sympathy of the elements, such as the
earthquake and rending of the temple-veil when Jesus died? Altogether,
I began to feel that Christian advocates commit the flagrant sophism
of treating every objection as an isolated "cavil," and overrule each
as obviously insufficient, with the same confidence as if it were the
only one. Yet, in fact, the objections collectively are very
powerful, and cannot be set aside by supercilious airs and by calling
unbelievers "superficial," any more than by harsh denunciations.

Pursuing the same thought to the Old Testament, I discerned there also
no small sprinkling of grotesque or unmoral miracles. A dead man is
raised to life, when his body by accident touches the bones of Elisha:
as though Elisha had been a Romish saint, and his bones a sacred
relic. Uzzah, when the ark is in danger of falling, puts out his hand
to save it, and is struck dead for his impiety! Was this the judgment
of the Father of mercies and God of all comfort? What was I to make
of God's anger with Abimelech (Gen. xx.), whose sole offence was, the
having believed Abraham's lie? for which a miraculous barrenness was
sent on all the females of Abimelech's tribe, and was bought off
only by splendid presents to the favoured deceiver.--Or was it at
all credible that the lying and fraudulent Jacob should have been so
specially loved by God, more than the rude animal Esau?--Or could I
any longer overlook the gross imagination of antiquity, which made