being, it is, by many, conjectured that the thinking principle is united to some corporeal vehicle, through which it derives its perceptions, and by which it operates, while perfect spirituality, utterly separate from matter in any possible state, is the exclusive attribute of Deity. When angels are spoken of as spirits, this mode of expression may possibly denote no more than that the material vehicle with which they are united is of a nature highly subtle and refined, at a great remove from the flesh and blood which compose the bodily frame. Who will presume to set limits to the creative power in the organization of matter, or affirm that it is not, in the hand of its Author, susceptible of a refinement which shall completely exclude it from the notice of our senses? He who compares the subtlety and velocity of light with grosser substances which are found in the material system, will be reluctant to assign any bounds to the possible modifications of matter, much more to affirm there can be none beyond the comprehension of our corporeal organs.

However probable the supposition of the existence of creatures of a nature more exalted than our own, nothing can be affirmed with certainty on the subject, beyond the dictates of revelation. In regard to a class of beings, which are confessedly not objects of any of our senses, the evidence of their existence (if they exist at all) must be derived from divine testimony. Abstract reasoning, however profound and accurate, presents

nothing to the mind but the relations of its own ideas; while, for our knowledge of what exists without us, we are entirely indebted to observation and experiment. But neither observation nor experiment can extend to those departments of the universe that lie out of the reach of our senses. The province of philosophy, whether physical or mental, is to make an accurate survey of the mind and of matter, and to discover the laws to which they are subjected. To ascertain the laws of the material creation, the judicious inquirer not only diligently notices the appearances that present themselves, but puts the subject of his investigation into artificial situations, whence new appearances result; this mode of inquiry is styled experimental. In mental philosophy, a different method must be adopted. Mind cannot, like matter, be divided, compounded, or decomposed, by subjecting it to the action of external agents, like matter; and, consequently, there is here no room for experiment, properly so called. All that can be done, is carefully to observe the processes of thought and of emotion, and by attending to the operation of our mental faculties, to arrive at some general conclusions, the justice of which must, in every instance, be decided by individual consciousness.

This inconvenience, inseparable from all attempts to investigate the structure of the human mind, must, in my humble opinion, preclude the possibility of much original discovery, and will, probably, prevent metaphysics from ever obtaining

the certainty and stability of science. While investigating the laws of matter, we can vary the situations in which it is placed, as much as we please [within certain practical limits], and retain it as long under our view; but mental phenomena form a Proteus, which is continually changing its aspect, and the objects of our observation are continually gliding away from us. Yet, while we acknowledge the incompetency of reason to ascertain the existence of a class of creatures superior to ourselves, and that all we can arrive at is a probable conjecture, it should be remembered that reason is equally incompetent to determine the contrary. If it is unable to build, it is, on the very same account, unable to destroy; whatever improvement philosophy may receive, however successful and brilliant its career, its conclusions, in no instance, apply to an economy which, being confessedly supernatural, is beyond its sphere, and governed by laws totally different from those which it is its business to explore.

Were all the secrets of the material world laid open, and the whole structure of the human mind, with all the laws of thought, volition, and emotion, perfectly developed and explained, we should not be a step nearer to a solution of the question under our present consideration, not at all more qualified to determine whether there be an order of superior intelligences, or what the station they occupied, or the faculties by which they were distinguished. In short, the utmost that philosophy

can achieve is to make us acquainted with human creatures, and with some of the laws which govern the material and visible world. Whenever we extend our views beyond this, we have no data to proceed upon, [but] are all at once in the region of doubt and conjecture. It is a province to which the principles [of philosophy] cease to apply: ingenuity may amuse itself with endless suppositions, and fancy fill the void with splendid pictures; but as to discovery, the intellect of a Newton is upon the same level with that of a

It follows from hence that the attempt to set aside the doctrine on this subject, derived from scripture, under the notion of its being unphilosophical, is puerile and unmeaning. The truth is, that it is in no other sense unphilosophical, except that philosophy has nothing to do with it, that it implies supernatural economy, to which its principles are totally inapplicable, and which it can neither affirm nor deny. Here, if any where, we must have recourse "to the law and to the testimony;" if they speak not according to them, "there is no light in them."

Let me briefly advert, then, to the statements of the New Testament on this subject. I shall content myself with presenting the reader with a mere outline, without attempting to exhaust the information which they impart.

The New Testament informs us, that there is an order of intelligent beings superior to the

human race, which it usually designates by the name of angels, a name descriptive of their office, rather than their nature; that they are endowed with very elevated powers and capacities; that part of these, at a former [period], swerved from their allegiance to the "blessed and only Potentate," on which account they lost their first estate; that of these, one of preeminent rank and dignity took the lead in the revolt; that under the name of Satan he continues to rule the rest, who are styled his angels; that having established an infernal empire, he has ever been engaged in a malignant and implacable opposition to the will of God; that, envious of the happiness of our first parents, under the disguise of a serpent, he tempted the woman to violate the divine prohibition, by eating the forbidden fruit, whence we derived a corrupt and mortal nature; that the same evil spirit who is styled "the god of this world," the

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prince of the power of the air," perpetually exerts himself in seducing men to sin; that he succeeded in effacing the knowledge of God, and establishing idolatry throughout the world; that Jesus Christ was appointed, by his divine Father, to be the antagonist of Satan, and to " destroy his works;" and that, before the close of time, his dominion will be established upon the ruin of that of Satan, and the world restored to happiness and to God. This, as it appears to me, is a fair outline of the doctrine of the New Testament on this mysterious subject. In a word, Christ and