united to such organized systems of matter as the spirit of man is, upon what grounds shall we ascribe to them that capacity for human actions and enjoyments, which is the sole effect of our union to those particular systems of matter? As reasonably may we suppose that light and darkness dwell together, or that causes the most opposite to each other should all produce the same effects, as that spiritual beings should have the same natural powers with corporeal ones. To

universe into existence can put the several parts of it into motion as he pleases, no created spirit has any innate power in itself to move any part of matter; that the world of bolies and the world of minds are so entirely different and separate in their whole nature, substance, and special properties, that they cannot possibly have any communication with each other, except by a particular appointment of God. Spirits, being void of all solidity, cannot move matter by impulse, because there can be no contact. Nor can they (without a divine commission) excite motion in bodies by volition, there being no natural connexion between their volition and the motion of material beings. The power which the human spirit has over its own body (and thereby over other portions of matter) is no proof that a spirit has in itself a native power to move matter indefinitely; for the human spirit, by all its volitions, can move only those particular parts of the body which God has subjected to voluntary motion, and for which proper muscles are provided, together with the nervous powers which are necessary to move those muscular parts. This limitation of its powers shews that it is not essential to its nature, but owing to the special ordination and constitution of God, who, by uniting such a body to such a spirit, has given to man that degree of power over matter which he possesses. It does not therefore appear that any immaterial created spirit can operate upon matter, unless first united to a body. Whether there are any created spirits who are entirely unembodied, I do not here inquire all I mean is to shew that their being spirits does not prove their power of acting upon matter, and of working miracles.

the

the absurdity of this principle we may add its tendency to countenance the most flagrant immorality. That polluted intercourse which was thought to be carried on between the human race and celestial beings*, of which we read in the lying legends of Jewish rabbis, and Gentile poets and philosophers, gained credit, upon the pretence (and was indeed no unnatural consequence from it) that superior beings possess the same powers with mankind, and could at pleasure assume a human form. This maxim has served as a cover for the lust of mankind, in Popish as well as Pagan countries; though, perhaps, it was at first invented to support the credit of a false theology. What the heathen priests once incorporated into their religion,

* We learn from Socrates, (apud Platon. Cratyl.) that the heroes (who, in the Pagan theology, are ranked next after dæmons) were all of them born from Love, either of a god with a mortal woman, or of mortal men with goddesses." Dionysius Halicarnassensis, (Ant. Rom. 1. i. c. lxxvii. p. 61, ed. Oxon.) after relating the rape of Ilia, explains more fully this doctrine of the Pagans. The Jews, in our Saviour's time, endeavoured to approach as near as possible to Paganism; for Josephus speaks of the angels of God mixing with women, and begetting a most wicked offspring. Antiq. 1. i. c. iv. The same opinion was also embraced by Philo. And what is yet more to be lamented, many Christian writers, Justin Martyr, (Apol. i. p. 10 et 33, ed. Thirlbii), Tertullian,(Apol. c. xxii.) Athenagoras, Clemens Alexandrinus, Cyprian and others, maintained that dæmons, in the shape of the heathen gods, had commerce with women, and defiled boys; and they endeavoured to father these sentiments upon a passage of sacred Scripture, Gen. vi. 2. I would not take notice of a circumstance which reflects no small dishonour upon so many of the primitive Christians, did it not appear to be a matter of great importance to be cons tinually recollected, that, when they embraced Christianity, they at the same time defiled it with the grossest doctrines of Paganism.

that

that the philosophers undertook to justify. And too many Christians (in the true spirit of the Jews before them) have ever been more fond of the foulest dregs of Paganism, than of that holy religion which came down from heaven.

If we set aside the wild fables of antiquity (however dignified with the pompous title of philosophy), and form our judgment of superior beings by the sober rule of analogy, we shall be under no temptation to reduce the natural powers of created beings to a low degree (a liberty which a learned writer is pleased to allow us): the consideration of their possessing powers superior to mankind will not create any proof, or even the lowest degree of presumption, that they have any power over this earthly globe, or are capable of disturbing the laws by which it is governed. Reason does indeed make known to us one almighty, omnipresent Being, who is at liberty to act every where, and in what manner he pleases; and his omnipotence is the only adequate cause, we are capable of discovering in the whole compass of existence, of those effects which are called miraculous: to him therefore it is most natural to ascribe them. With regard to all other beings, it is not pretended that they exist necessarily; and that it is impossible for them to be excluded from any place, or confined to any: they may therefore, nay they must, have some limits circumscribed to their agency. The very same kind of reasoning which is thought to prove their existence, does much more clearly shew that all their powers are bounded, and their station

* Dr. Clarke's Sermons, vol. ii. p. 697.

fixed by their omnipotent creator, and that they cannot act beyond their proper sphere. Should it be said, "that allowing that superior created beings have only a limited sphere of action assigned them, yet how does it appear that this lower world itself is not their appointed sphere, and that they have not a power of interposing to work miracles upon this earthly globe?" the answer will be contained in the following

section.

SECTION II.

The supposition of the power of any created agents to work miracles of themselves in this lower world, is contradicted by the observation and experience of all ages; there being, in fact, no proper evidence of the truth of any miracles but such as may fitly be ascribed to the Deity. The objection, that God may lay created spirits under a general but not an universal restraint, considered.

THIS being a question of fact, it is manifestly incumbent upon those who affirm that miracles have been performed by evil beings acting without the order of God, to produce the facts upon which they choose to rest their cause, and to establish them by an evidence which cannot be overturned *.

*To prevent mi-takes, it may not be improper to observe, that it is not here intended to prove that no superior beings stand in any relation to our system, or that they never operate within its limits in a manner imperceptible by the human senses; but merely that they do not interpose sensibly, and in a miraculous manuer. are not so well acquainted with the regulations of the spiritual as with those of the material world.

We

In the mean time, if we consult our own observation and experience, we find that God governs the world by fixed and established laws. The more we improve in the knowledge of nature, the more regular does it appear in all its productions. Even the minutest parts of it obey the laws of God as constantly as the most magnificent bodies in the firmament, and co-operate with them in their proper sphere for the preservation and benefit of the whole. And this. regularity of the course of nature is an argument, that it is not disturbed by any miraculous interpositions. Now, if evil spirits do not work miracles at present, why should we believe they ever have? Indeed, our not having seen any miracles ourselves is a sufficient reason for rejecting those that are reported by others; unless it can be shewn that they were expedient in the times and places in which they are said to have been performed, to answer some extraordinary purposes of divine providence; or that they are attended by an evidence of their certainty, superior to the natural presumption of their falsehood, and to the proofs which satisfy us with regard to the common events of life.

But this is far from being the case with regard to the generality of those miracles which are related in history. Amongst them all, we shall find none which on any account deserve credit; except such as in their nature, intention and circumstances are worthy of God; and which therefore, allowing their reality, may reasonably be supposed to have him for their author.. Of this kind are the miracles of the Jewish and Christian dispensations. But we are here inquiring,