fuperior beings to work miracles in fupport of falfehood; if hereby he would deftroy the proof from these works of his own immediate interpofition, and put it out of his own power to employ them as certain credentials of a divine miflion? Miracles (under which term I comprehend those of knowledge as well as power) being the only mean, whereby God can · affure 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 oppofers.

*

With regard to the rule, of making miracles then a proof of the divine original of the doctrine, when the works display a fuperiority of power, and when the doctrine is either fubfervient to, or not inconfiftent with, piety and virtue; it may be farther obferved, that were this rule true in general, it could not be applied to the cafe either of Judaism or Chriftianity; if it fhould appear, that the great founders of both those religions have established rules directly oppofite to this, and represented miracles as abfolute, not as conditional proofs of a doctrine's coming from God. And this is the point which comes next under confideration,

But before we proceed farther, it may not be improper to recapitulate what has been already offered from reason, to fhew that miracles can never be performed without a divine interpofition. Reason, it has been obferved, makes known to us but one almighty

*See below, ch. 5.

mighty being, who is at liberty to act every where, and in what manner he pleases, and whofe omnipo. tence is the only adequate caufe, we are capable of discovering in the whole compafs of existence, of those effects which are called miraculous. To him therefore it is moft natural to afcribe them. The best arguments which reason can employ to prove the exift ence of fuperior created intelligences, do much more ftrongly prove, that they can act only within that particular sphere appointed them by their Creator. It has likewise been fhewn, that the obfervation and experience of all ages are a full demonftration that they are not at liberty to perform miracles in this lower world; no fuch works having ever been performed in it, but fuch as may be fitly afcribed to. God. The laws of nature being the established rules of the divine government, and effential to the order and happiness of the world; it feems very unreafonable to fuppofe, that God fhould delegate to any of his creatures a power of fuperfeding or controuling thefe laws. Miracles are famples of dominion over them, and argue the immediate interpofition and authority of that great Being by whom they were at first ordained. Deifts more efpecially, who deny the existence both of angels and devils, muft allow, that

if

any miracles are performed, they can have none but God for their author, and that the fettled course of things is unalterable but by his immediate will. Were inferior beings at liberty to difturb the wife order of nature, we fhould lofe our best evidence of God's existence and providence; and the very foundation of all the homage he claims would be over

turned.

turned. The opinion we are here oppofing has in all ages been fatal to true piety, and given birth to endless superstitions and idolatries. And did fuperior beings really poffefs the miraculous powers afcribed to them; the exercise of those powers by good and evil agents, would either expofe mankind to neceffary 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 miffion.

1

CHAP.

CHA P. III.

ARGUMENTS FROM REVELATION, TO PROVE THAT MIRACLES ARE, IN THEMSELVES, CERTAIN EVIDENCES OF A DIVINE INTERPOSITION.

IT

T is neceffary on this occafion, to appeal to the facred writings; not merely for the conviction. of those who acknowledge their divine authority, though they mistake the meaning of many paffages relative to our prefent inquiry; but alfo to convince thofe, who, denying their authority, are ready to avail themselves of the mifinterpretations of the former, in fubverting the foundation on which their authority rests. I will endeavour to fhew, that the Scriptures both of the Old and New Teftament (ftrictly correfponding with right reason) always reprefent miracles as the peculiar works of God; and never attribute them to any other beings, unless when acting by his immediate commiffion. The fubject must be confidered in its full extent; and comprehends under it the following topics, which demand a close and candid examination.

SECT.

SECT. I.

The view which the Scripture gives us of good angels, of the devil and his angels, as alfo of the fouls of departed men; inconfiftent with their liberty of working miracles.

I.

WITH

ITH 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 inftruments or fymbols of an extraordinary providence. When Jacob in a dream faw a ladder, reaching from earth to heaven, on which the angels of God feemed to afcend and defcend, and on the top of which the divine glory itself appeared; this vifion, perhaps, was defigned only as a fymbol or figurative representation of God's fpecial care of Jacob, and readiness to interpofe at all times for his protection. It is in allufion to this vifion, that our Saviour expreffes himself, when he foretold to Nathaniel that furprizing train of miracles which attended his miniftry; "From this time ‡ you fhall fee hea

* Gen. xxviii. 12.

ven

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

Ara
agri.