by observation to act in a constant uniform manner, and in certain circumstances always produce the same effects, if we inquire whence arises this uniform connection between natural created causes and their effects, we must at last attribute it to the will of the Creator. It is true that in many particular cases we may observe a mechanical fitness between the cause and its effect, as in the mechanism of a watch or clock; yet, if we carry our inquiry farther, and ask whence these mechanical powers come to act in such and such a manner, we must eventually end in the will of the supreme Author of nature. Thus, in examining the powers of gravitation and attraction, the sensations excited in our mind by the action of external bodies on the organs of our senses, and the production of light and heat by the rays of the sun, we can see no mechanical connection between the cause and its effects, and therefore must attribute this constant uniformity to the will of the Creator impressed as a law at the creation. Hence the learned world has justly given the general name the laws of nature to these constant uniform rules by which natural causes in certain circumstances never fail to produce certain effects.

(3.) When a being in this visible creation exerts its natural powers, it is called a natural agent. If it be necessarily applied to action, without any free-will to continue or suspend its operations at pleasure, it is called a necessary agent. If it is endowed with free-will, and can act or not act by its own choice, it is called a free agent. Fire, for example, is a necessary agent, because it has no free-will nor choice in its operations, but of necessity burns and consumes the fuel placed upon it. Man, on the contrary, is a free agent, because he is not necessitated to perform the operations that are proper to him, but may or may not perform them, as he pleases.

(4.) We learn from experience that among the several powers or forces observed in different creatures, some are stronger, others weaker; and when two unequal powers meet in opposition to each other, the weaker is overcome; and that law of nature, by which it would otherwise produce its proper effect, is suspended by the superior acting power. Thus, though by the laws of gravitation a stone is always drawn towards the centre of the earth, and if left to itself would immediately fall towards it, yet, if a force superior to that of gravity in the stone be applied from the strength of a man's hand, for example, or of gunpowder-it may be made to fly upwards from the earth by a motion diametrically opposite to that which the laws of gravitation produce, which laws are in this case said to be suspended by a superior force applied in opposition to them. Numberless similar examples might be mentioned, from which it is evident that the powers or forces given by the Almighty to different creatures have in each only a certain degree of strength, and that they may be hindered from producing their proper effects; or that even quite opposite effects may be produced in them by stronger and opposite powers counteracting them; or that the laws of nature, by which these powers produce their effects, may be suspended for a time by contrary and stronger laws acting in opposition to them.

(5.) A "suspension of the laws of nature," or "to suspend the laws of nature," are expressions frequently used by writers on miracles; but perhaps the term "a suspension of the usual effects of these laws " would convey a clearer and more precise idea. These expressions may be understood in two ways; for they may either imply a temporary annihilation or destruction of the very power itself in the agent, or they may only mean the preventing

the sensible effect of that power, while the power itself remains entire. It is in this latter sense only that it seems necessary to use these expressions for the purpose of miracles. In fact, the former signification is not always true, nor is it at all requisite to suppose it for understanding this matter. When, therefore, I say that the laws of gravitation are suspended if a stone is made to fly upwards, I do not mean that the power of gravity is annihilated in the stone. I know it still continues to exert its usual force, but that its sensible effect of making the stone move towards the centre of the earth is suspended for the time, and a contrary effect produced by the superior power which opposes and overcomes it.

(6.) The above remarks on the laws of nature, and on the different degrees of strength bestowed by Almighty God on creatures, hold universally true in all the parts of nature which fall immediately under our observation, and in those also which are distant, as far as we can discover from their motions. If, therefore, we argue from analogy, it is reasonable to conclude that all the other parts of nature, without exception, are governed in the same manner by certain uniform and fixed laws, by which their powers, operations, and effects are regulated and determined according to the views and ends of their sovereign Creator. And when we consider the powers impressed by Him on the different parts of the material creation, differing from one another in degrees of strength, we see that the natural effects of the weaker forces must be superseded and suspended when a greater power acts in opposition to them. If, therefore, we gradually ascend from the weaker to the stronger powers, or from the weaker to the stronger laws, by which the operations of these powers are regulated, we must at last arrive at powers and laws superior to all corporeal agents, and whose

effects can be suspended only by beings of a nature superior to this material creation.

(7.) The belief that there are amongst the works of God spiritual beings of a nature superior to man is conformable to reason; and revelation not only assures us of their existence, but also discloses to us various particulars concerning them, to the knowledge of which unassisted reason never could attain. It teaches us that these spirits, at their first creation, were placed for a time in a state of trial; that some of them, persevering in their fidelity, were confirmed in happiness, are now in full enjoyment of the presence of God, and are employed by Him in executing His sacred commands throughout the universe; that others, revolting against their Creator, were immediately punished, degraded from their high station, banished from the face of God, and condemned to eternal torments. Revelation teaches us that both are endowed with many qualities and powers very superior to those of man, as to knowledge, strength, and agility; that they can produce effects in the inferior creation contrary to all ordinary laws; that they have a spiritual nature, and are governed by laws peculiar to themselves, and very different from those which regulate this material creation. It is evident, then, that to include both the spiritual and material creation under the name of nature would occasion a confusion of ideas, as their respective natures, and the laws by which they are governed, are extremely different. In order, therefore, to distinguish them, we confine the word nature to the material creation, of which we are a part, and with which we are acquainted. And as spiritual beings are superior to man in their qualities and powers, to them we give the name of supernatural beings. When we consider them as acting in this our lower world, we call them supernatural agents;

and the effects which they produce in nature we term supernatural effects. But as these spiritual beings have a nature peculiar to themselves, with special qualities and powers, when speaking of these we are obliged, from the poverty of language, to apply the word natural to them also, meaning those particular properties which are essential to them, or necessarily belong to their spiritual natures.

(8.) The effects produced by supernatural agents in this material creation may be conceived to be of two kinds, they may be supernatural either as to the manner only, which must be always the case; or both as to the matter itself, or the thing done, and the manner of performing it. If the effect produced exceeds the power of natural agents, then it must be supernatural, both as to the matter and manner. For example, if a man should walk upon water without any visible support, but invisibly borne up by an angel, here the effect is supernatural, being contrary to the laws of gravity, by which the body of a man sinks in water; and the manner also is supernatural, the effect being produced by the ministry of a supernatural agent.

But if the effect could be procured by natural means, and is produced in the present case only in a way superior to the abilities of any natural agent, then it will be supernatural only in the manner. A man may naturally acquire the knowledge of what is passing in the most distant parts of the world, but time is necessary that proper information may be brought; so that this acquisition of knowledge is a natural effect, which may be procured by natural means. But if an angel, coming in an instant from some distant part, should communicate intelligence of what was occurring there, this acquisition of knowledge would be super