The amount of subject‐matter in the New Testament which, independently of a general belief in miracles, the opponents of Christianity can designate as superstitious, is of a very limited and definite nature. It may be said to be almost exclusively confined to a belief in the reality of possession;—a few cases of disease occasioned by Satanic agency;—an occasional intervention of angels, and their power to act on nature;—and perhaps that demonology and heathenism were in some way connected with each other. This is the sum total of such beliefs which appear on the face of the New Testament. They appear in unequal degrees in the works of different writers; and viewing them as mere human compositions, we have no right to charge on one writer the beliefs of another. The book of Revelation, and its imagery as professedly merely seen in a vision, cannot fairly be introduced into this controversy. If then we concede, for the sake of argument, that the Jews in the time of Christ were a prey to the extravagant superstitions referred to; if they believed that the whole course of nature and human life was incessantly interfered with by an army of spirits in numbers passing all comprehension, and that these interferences were of the most grotesque and phantastic character; if they universally believed in magic, charms and incantations, the non‐appearance of such phenomena in the pages of the New Testament is a proof that its authors were not a prey to the current superstitions of the day. No inconsiderable number of supernatural events are recorded in their pages, but unbelief itself is compelled to admit that they are all of a dignified character, with perhaps the exception of the entrance of the demons into the swine, and the discovery of the piece of money in the mouth of the fish. From what is monstrous, grotesque and phantastic, they are absolutely free. If it be conceded, for the sake of argument, that miracles are possible, then it cannot be denied that those of the New Testament, taken as a whole, stand out in marked contrast to the current supernaturalism of superstition. Their whole conception is lofty; there is in them nothing mean or contemptible; they subserve a great purpose; they are worthy of that great character to whom they are ascribed, Jesus Christ. I put the question boldly: how is it, if the followers of Jesus were a prey to the degrading superstitions above referred to, that we find no indications of them in their pages? Also: how is it possible that men of such a character should have invented such a number of noble creations? Let unbelievers account for this on any principle which a sound philosophy can recognise.