accommodated to all languages, grammars and logical ways of speaking, in which a revelation may have been divulged, as it would be needful to have been continued from the beginning to every receiver, compiler, translator, printer, commentator on, and teacher of such a revelation, in order to have informed mankind in every instance, wherein at any time they may have been imposed upon by any spurious adulterations or interpolations, and how it was in the original. These, with the refinements of languages and translations, are a summary of the many ways, wherein we may have been deceived, by giving credit to antiquated written revelation, which would need a series of miracles to promulgate and perpetuate it in the world free from mistakes and frauds of one kind or other, which leads me to the consideration of the doctrine of miracles.

CHAPTER VI.

SECTION I.Of Miracles.

Previous to the arguments concerning Miracles, it is requisite that we give a definition of them, that the arguments may be clearly opposed to the doctrine of miracles, the reality of which we mean to negative; so that we do not dispute about matters in which we are all agreed, but that we may direct our speculations to the subject matter or essence of the controversy.

We will therefore premise, that miracles are opposed to, and counteract the laws of nature, or that they imply an absolute alteration in either a greater or less degree, in the eternal order, disposition and tendency of it; this, we conclude, is a just definition of miraculousness, and is that for which the advocates for miracles contend, in their defining of miracles. For if they were supposed to make no alteration in the natural order of things, they could have no positive existence, but the laws of nature would produce their effects, which would preclude their reality, and render them altogether fictitious, inasmuch as their very existence is premised to consist in their opposition to, and alteration of the laws of nature: so that if this is not effected, miracles can have no positive existence, any more than nonentity itself; therefore, if in the course of the succeeding arguments, we should evince that the laws of nature have not and cannot be perverted, altered or suspended, it will foreclose miracles by making all things natural. Having thus defined miracles, and stated the dispute, we proceed to the arguments.

Should there ever have been a miraculous suspension and alteration of the laws of nature, God must have been the immediate author of it, as no finite beings may be supposed to be able to alter those laws or regulations, which were established by omnipotent power and infinite perfection, and which no

thing short of such power and perfection can perpetuate.This then is the single point at issue, viz: whether God has, or can, consistent with his nature as God, in any instance whatever, alter or deviate from the laws, with which he has eternally impressed the universe, or not.

To suppose that God should subvert his laws, (which is the same as changing them) would be to suppose him to be mutable; for that it would necessarily imply, either that their eternal establishment was imperfect; or that a premised alteration thereof is so. To alter or change that which is absolutely perfect, would necessarily make it cease to be perfect, inasmuch as perfection could not be altered for the better, but for the worse; and consequently an alteration could not meet with the divine approbation; which terminates the issue of the matter in question against miracles, and authorizes us to deduce the following conclusive inference, to wit: that Almighty God, having eternally impressed the universe with a certain system of laws, for the same eternal reason that they were infinitely perfect and best, they could never admit of the least alteration, but are as unchangeable, in their nature, as God their immutable author. To form the foregoing argument into syllogisms, it would be thus :

God is perfect-the laws of nature were established by God; therefore, the laws of nature are perfect.

But admitting miracles, the syllogism should be thus:

The laws of nature were in their eternal establishment perfect;-the laws of nature have been altered; therefore, the alteration of the laws of nature is imperfect.

Or thus, the laws of nature have been altered;-the alteration has been for the better; therefore, the eternal establishment thereof was imperfect.

Thus it appears, from a syllogistical as well as other methods of reasoning, that provided we admit of miracles, which are synonimous to the alterations of nature, we by so doing derogate from the perfection of God, either in his eternal constitution of nature, or in a supposed subsequent miraculous alteration of it, so that take the argument either way, and it preponderates against miracles.

Furthermore, was it possible, that the eternal order of nature should have been imperfect, there would be an end to all perfection. For God might be as imperfect in any supposed miraculous works, as in those of nature; nor could we ever have any security under his natural or moral government, if they were liable to change; for mutability is but another term for imperfection, or is inseparably connected with it.

In

God, the great architect of nature, has so constructed its machinery, that it never needs to be altered or rectified. vain we endeavour to search out the hidden mistery of a per

petual motion, in order to copy nature, for after all our researches we must be contented with such mechanism as will run down, and need rectification again; but the machine of the universe admits of no rectification, but continues its never ceasing operations, under the unerring guidance of the providence of God. Human architects make and unmake things, and alter them as their invention may dictate, and experience may determine to be most convenient and best. But that mind, which is infinitely perfect, gains nothing by experience, but surveys the immense universality of things, with all their possible relations, fitnesses and unfitnesses, of both a natural or moral kind, with one comprehensive view.

SECTION II.

A succession of knowledge, or of the exertion of power in God, incompatible with his omniscience or omnipotence, and the eternal and infinite display of Divine Power, forecloses any subsequent exertion of it miraculously.

That creation is as eternal and infinite as God, has been argued in chapter second; and that there could be no succession in creation, or the exertion of the power of God, in perfecting the boundless work, and in impressing the universe with harmonious laws, perfectly well adapted to their design, use and end.

First. These arguments may be further illustrated, and the evidence of the being of a God more fully exhibited, from the following considerations, to wit: dependent beings and existences must be dependent on some being or cause that is independent; for dependent beings, or existences, could not exist independently; and, in as much as by retrospectively tracing the order of the succession of causes, we cannot include in our numeration the independent cause, as the several successive causes still depend on their preceding cause, and that preceding cause on the cause preceding it, and so on beyond numerical calculations, we are therefore obliged (as rational beings) to admit an independent cause of all things, for that a mere succession of dependent causes cannot constitute an independent cause: and from hence we are obliged to admit a selfexistent and sufficient cause of all things, for otherwise it would be dependent and insufficient to have given existence to itself, or to have been the efficient cause of all things.

Having thus established the doctrine of a self-sufficient, selfexistent, and consequently all-powerful cause of all things, we ascribe an eternal existence to this cause of all causes and effects, whom we call God. And inasmuch, as from the works of na ture it is manifest, that God is possessed of almighty power, we

from hence infer his eternal existence. Since his premised existence at (and not before) any given era, would be a conclusive objection to the omnipotency of his power, that he had not existed before, or eternally. For as God is a being self-sufficient, self-existent, and almighty, (as before argued) his power must apply to his own existence as well as to the existence of things in general, and therefore, if he did not eternally exist, it must be because he had not the almighty power of existence in himself, and if so, he never could have existed at all; so that God must have eternally existed or not have existed at all; and inasmuch as the works of nature evince his positive existence and as he could not be dependent on the power, will, or pleasure of any other being but himself for his existence, and as an existence in time, would be a contradiction to his almighty power of self-existency, that he had not eternally existed; therefore, his existence must have been (in truth) eternal.

Although it is to us incomprehensible that any being could be self-existent or eternal (which is synonimous), yet we can comprehend, that any being that is not self-existent and eternal is dependent and finite, and consequently not a God. Hence we infer, that though we cannot comprehend the true God (by reason of our own finiteness), yet we can negatively comprehend that an imperfect being cannot be God. A dependent being is finite, and therefore imperfect, and consequently not a God. A being that has existed at a certain era (and not before) is a limited one, for beyond his era he was not, and therefore finite, and consequently not a God. Therefore, that being only who is self-existent, infinitely perfect and eternal, is the true God and if eternally and infinitely perfect, there must have been an eternal and infinite display, and if an eternal and infinite display, it could be nothing short of an eternal and infinite creation and providence.

As to the existence of a God, previous to Moses' era of the first days' work, he does not inform us. The first notice he gives us of a God was of his laborious working by the day, a theory of creation (as I should think) better calculated for the servile Israelitish Brick-makers, than for men of learning and science in these modern times.

SECTION III.

Rare and wonderful phenomena no evidence of miracles, nor are diabolical spirits able to effect them, or superstitious traditions to confirm them, nor can ancient miracles prove recent revelations.

Comets, earthquakes, volcanoes, and northern lights (in the night,) with many other extraordinary phenomena or appear

ances, intimidate weak minds, and are by them thought to be miraculous although they undoubtedly have their proper or adequate natural causes, which have been in a great measure discovered. Jack-with-a-lantern is a frightful appearance to some people, but not so much as the imaginary spectre. But of all the scarecrows which have made human nature tremble, the devil has been chief; his family is said to be very numerous, consisting of "legions," with which he has kept our world in a terrible uproar. To tell of all the feats and diabolical tricks, which this infernal family is said to have played upon our race, would compose a volume of an enormous size. All the magicians, necromancers, wizards, witches, conjurors, gypsies, sybils, hobgoblins, apparitions and the like, are supposed to be under their diabolical government: old Belzebub rules them all. Men will face destructive cannon and mortars, engage each other in the clashing of arms, and meet the horrors of war undaunted, but the devil and his banditti of fiends and emissaries fright them out of their wits, and have a powerful influence in plunging them into superstition, and in continuing them therein.

This supposed intercourse between mankind and those infernal beings, is by some thought to be miraculous or supernatural; while others laugh at all the stories of their existence, concluding them to be mere juggle and deception, craftily imposed on the credulous, who are always gaping after something marvellous, miraculous, or supernatural, or after that which they do not understand and are awkward and unskilful in their examination into nature, or into the truth or reality of things, which is occasioned partly by natural imbecility, and partly by indolence and inattention to nature and reason.

That any magical intercourse or correspondence of mere spirits with mankind, is contradictory to nature, and consequently impossible, has been argued in chapter sixth. And that nothing short of the omnipotent power of God, countermanding his eternal order of nature, and impressing it with new and contrary law, can constitute a miracle has been argued in this, and is an effect surpassing the power of mere creatures, the diabolical nature not excepted. From hence we infer, that devils cannot work miracles. Inattention to reason, and ignorance of the nature of things makes many of mankind give credit to miracles. It seems that by this marvellous way of accounting for things, they think to come off with reputation in their ignorance; for if nature was nothing but a supernatural whirligig, or an inconstant and irregular piece of mechanism, it would reduce all learning and science to a level with the fanaticism and superstition of the weak and credulous, and put the wise and unwise on a level in point of knowledge, as there would not, on this thesis, be any regular standard in nature, whereby to ascertain the truth and reality of things. What is called 'slight-of