ascribe those works to God, which might be performed by numberless other invisible agents.

Now, can it be imagined that God will ever allow superior beings to work miracles in support of falsehood, if hereby he would destroy the proof from these works of his own immediate interposition, and put it out of his own power to employ them as certain credentials of a divine mission? Miracles (under which term I comprehend those of knowledge as well as power) being the only* mean whereby God can assure the world of the truth of a new revelation, he must have reserved the use of it to himself alone, without ever parting with it to serve the purposes of his rivals and opposers.

With regard to the rule of making miracles then a proof of the divine original of the doctrine, when the works display a superiority of power, and when the doctrine is either subservient to, or not inconsistent with, piety and virtue; it may be farther observed, that, were this rule true in general, it could not be applied to the case either of Judaism or Christianity; if it should appear that the great founders of both those religions have established rules directly opposite to this, and represented miracles as absolute, not as conditional, proofs of a doctrine's coming from God. And this is the point which comes next under consideration.

But before we proceed farther, it may not be improper to recapitulate what has been already offered from reason, to shew that miracles can never be per

formed without a divine interposition. Reason, it has been observed, makes known to us but one almighty Being, who is at liberty to act every where, and in what manner he pleases, and whose 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. The best arguments

which reason can employ, to prove the existence of superior created intelligences, do much more strongly prove that they can act only within that particular sphere appointed them by their Creator. It has likewise been shewn, that the observation and experience `of all ages are a full demonstration that they are not at liberty to perform miracles in this lower world; no such works having ever been performed in it but such as may fitly be ascribed to God. The laws of nature being the established rules of the divine government, and essential to the order and happiness of the world, it seems very unreasonable to suppose that God should delegate to any of his creatures a power of superseding or controlling these laws. Miracles are samples of dominion over them, and argue the immediate interposition and authority of that great Being by whom they were at first ordained. Deists more especially, who deny the existence both of angels and devils, must allow that, if any miracles are performed, they can have none but God for their author, and that the settled course of things is unalterable but by his immediate will. Were inferior beings at liberty to disturb the wise order of nature, we should lose our best evidence

of

of God's existence and providence; and the very foundation of all the homage he claims would be overturned. The opinion we are here opposing has in all ages been fatal to true piety, and given birth to endless superstitions and idolatries. And did superior beings really possess the miraculous powers ascribed to them, the exercise of those powers by good and evil agents would either expose mankind to necessary and invincible error, or entirely destroy the credit and use of miracles under the idea of criterions of truth, and authentic credentials of a divine mission.

CHAPTER

CHAPTER III.

Arguments from REVELATION, to prove that Miracles are, in themselves, certain Evidences of a divine Interposition.

It is necessary on this occasion to appeal to the sacred writings; not merely for the conviction of those who acknowledge their divine authority, though they mistake the meaning of many passages relative to our present inquiry, but also to convince those who, denying their authority, are ready to avail themselves of the misinterpretations of the former, in subverting the foundation on which their authority rests. I will endeavour to shew that the Scriptures both of the Old and New Testament (strictly corresponding with right reason) always represent miracles as the peculiar works of God; and never attribute them to any other beings, unless when acting by his immediate commission. The subject must be considered in its full extent, and comprehends under it the following topics, which demand a close and candid examination.

SECTION I.

The view which the Scripture gives us of good angels, of the devil and his angels, as also of the souls of departed men, inconsistent with their liberty of working miracles.

I. WITH regard to good angels; the Scripture never represents them as capable of working miracles at their own pleasure, or as invested with any dominion

over mankind. Very frequent mention indeed is made of angels, either as the instruments or symbols of an extraordinary providence. When Jacob* in a dream saw a ladder, reaching from earth to heaven, on which the angels of God seemed to ascend and descend, and on the top of which the divine glory itself appeared; this vision, perhaps, was designed only as a symbol or figurative representation of God's special care of Jacob, and readiness, to interpose at all times for his protection. It is in allusion to this vision that our Saviour expresses himself when he foretold to Nathaniel that surprising train of miracles which attended his ministry†: From this time you shall see heaven open, and the angels of God ascending and descending upon the son of man. Now inasmuch as the miracles of Christ are elsewhere ascribed, not to angels, but to God §, the former cannot be regarded as the proper authors of these works; and our Saviour might mean only to affirm, that his miracles would be sensible displays of the divine power in his favour, or open proofs of an immediate intercourse between heaven and earth. We do not however deny that Christ might employ angels in executing his orders, and particularly in working miracles: for they are all made subject to him. Ne

*Gen. xxviii, 12.

+ John i. 51. That Christ here foretells his miracles, and not the visible ascent and descent of angels upon him during his ministry, is evident from hence, that the prophecy was not accomplished in this latter sense of it.

See below, sect. vi.

vertheless,