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 even be entitled to affirm, and to be believed in affirming, propositions the most palpably at war with common fact and experience. It is almost impossible to exaggerate the proneness of the human mind to take miracles as evidence, and to seek for miracles as evidence; or the extent to which religion, and religion of a true and admirable kind, has been, and is still, held in connexion with a reliance upon miracles. This reliance will long outlast the reliance on the supernatural prescience of prophecy, for it is not exposed to the same tests. To pick Scripture miracles one by one to pieces is an odious and repulsive task; it is also an unprofitable one, for whatever we may think of the affirmative demonstrations of them, a negative demonstration of them is, from the circumstances of the case, impossible. And yet the human mind is assuredly passing away, however slowly, from this hold of reliance also; and those who make it their stay will more and more find it fail them, will more and more feel themselves disturbed, shaken, distressed, and bewildered.

For it is what we call the Time-Spirit which is sapping the proof from miracles,—it is the 'Zeit-Geist' itself. Whether we attack them, or whether we defend them, does not much matter. The human mind, as its experience widens, is turning away from them. And for this reason: it sees, as its experience widens, how they arise. It sees that, under certain circumstances, they always do arise; and that they have not more solidity in one case than another. Under certain circumstances, wherever men are found, there is, as Shakespeare says:—

No natural exhalation in the sky, No scape of nature, no distemper'd day, No common wind, no customed event, But they will pluck away his natural cause, And call them meteors, prodigies, and signs, Abortives, presages, and tongues of heaven.