Another argument which the author of "Supernatural Religion" uses to discredit miracles, is the superstition of the Jews, especially in our Lord's time, and their readiness to believe any miraculous story. He seems to suppose that this superstition reached its extreme point in the age in which Christ lived, which he calls "the age of miracles." He also assumes that it was an age of strong religious feeling and excitement. He says:—

"During the whole life of Christ, and the early propagation of the religion, it must be borne in mind that they took place in an age, and among a people, which superstition had made so familiar with what were supposed to be preternatural events, that wonders awakened no emotion, or were speedily superseded by some new demand on the ever ready belief." (Vol. i. p. 98.)

He proceeds to devote above twenty pages to instances of the superstition and credulity of the Jews about the time of Christ. The contents of these pages would be amusing if they did not reveal such deep mental degradation in a race which Christians regard as sacred, because of God's dealings with their fathers.

Most readers, however, of these pages on the Demonology and Angelology of the Jews will, I think, be affected by them in a totally different way, and will draw a very different inference, from what the writer intends. The thoughtful reader will ask, "How could the Evangelical narratives be the outcome of such a hotbed of superstition as the author describes that time to have been?" It is quite impossible, it is incredible that the same natural cause, i.e. the prevalence of superstition, should have produced about the same time the Book of Enoch and the Gospel according to St. Matthew. And this is the more remarkable from the fact that the Gospels are in no sense more Sadducean than the Book of Enoch. The being and agency of good and evil spirits is as fully recognized in the inspired writings as in the Apocryphal, but with what a difference! I append in a note a part of the author's reproduction of the Book of Enoch, that the reader may see how necessary it is, on all principles of common sense, to look for some very different explanation of the origin of the Evangelical narratives than that given by the author of "Supernatural Religion." [168:1]

In the Evangelical narratives I need hardly say the angels are simply messengers, as their name imports, and absolutely nothing more. When one describes himself it is in the words, "I am Gabriel that stand in the presence of God, and am sent to speak unto thee and to show thee these glad tidings."

On the credulity of the Jews in our Lord's time, I repeat the author's remarks:—

"During the whole life of Christ, and the early propagation of the religion, it must be borne in mind that they took place in an age, and among a people, which superstition had made so familiar with what were supposed to be preternatural events, that wonders awakened no emotion, or were speedily superseded by some new demand on the ever-ready belief." (Vol. i. p. 98.)

Now, if the records of our Lord's life in the Gospels are not a tissue of falsehoods from beginning to end, this account of things is absolutely untrue. The miracles of Jesus awakened the greatest astonishment, betokening a time as unfamiliar with the actual performance of such things as our own.

For instance, after the first casting out of a devil recorded in St.
Mark, it is said.—

"They were all amazed, insomuch that they questioned among
themselves, saying, What thing is this? What new doctrine is this?
For with authority commandeth He even the unclean spirits, and they
do obey Him." (Mark i. 29.)

In the next chapter, after the account of the healing of the sick of the palsy, it is said:—

"They were all amazed and glorified God, saying, We never saw it on
this fashion." (ii. 12.)

Again (St. Luke v. 26), after the casting out of a devil: "They were all amazed." Again, Luke ix. 43 (also after the casting out of a devil), "They were all amazed at the mighty power of God." [170:1]

From the account in St. John, the miracle of the opening of the eyes of the man born blind seems to have excited unbounded astonishment:—

"Since the world began was it not heard that any man opened the eyes of one that was born blind." "Can a devil open the eyes of the blind?" (John ix. 32, x. 21.)

But more than this. If there be any truth whatsoever in the Gospel narrative, the disciples themselves, instead of exhibiting anything approaching to the credulity with which the author of "Supernatural Religion" taxes the contemporaries of Christ, exhibited rather a spirit of unbelief. If they had transmitted to us "cunningly devised fables," they never would have recorded such instances of their own slowness of belief as is evinced by their conduct respecting the feeding of the four thousand following upon the feeding of the five thousand, when they ask the same question in the face of the same difficulty respecting the supply of food.

Above all, their slowness of belief in the Resurrection of Christ after their Master's direct assertion that He would rise again, is directly opposed to the idea suggested by the author of "Supernatural Religion," that they were ready to believe anything which seemed to favour His pretensions.

Now, it may be alleged that these instances of the slowness of belief on the part of our Lord's immediate followers, and the conduct of the multitudes who expressed such wonder at His miracles, are contrary to one another, but, they are not; for the astonishment of the multitudes did not arise from credulity in the least, but was the expression of that state of mind which must exist (no matter how carefully it is concealed), when some unlooked-for occurrence, totally inexplicable on any natural principles, presents itself. I cite it to show how utterly unfamiliar that age was with even the pretence of the exhibition of miraculous powers. If there be any substratum of truth whatsoever in the accounts of the slowness of belief on the part of the Apostles, it is a proof that our Lord's most familiar friends were anything but the superstitious persons which certain writers assume them to have been.