If much harm is done by superstition, perhaps even more is done by the denial of all demonic influence and invasion, and the attempt to explain all the so-called Satanic phenomena on natural principles. It generates a sceptical turn of mind, and the rationalism resorted to will in the end be turned against the supernatural facts of religion, and the same process which is adopted to explain away the Satanic prodigies, will be made use of to explain away the miracles of the Old and New Testaments. In fact it has been so done, and we have seen grave commentators laboring, as they believed, to explain these very miracles on natural principles; thus reducing Christianity from its high character of a supernatural religion to a system of mere naturalism, at best a simple human philosophy, perhaps inferior to many other systems. Jefferson, writing to Priestley, speaks, as he supposes, very well of our Lord, but disputes his merits as a philosopher, and says, in substance, “Jesus was a spiritualist, I am a materialist.” How many men in our days regard themselves as very commendable Christians because they recognize the beauty and worth of certain moral precepts of the Gospel, precepts which are only the universal dictates of reason, and recognized by the common sense of all nations—heathen as well as Christian! Thomas Paine was more honest, for though he could say Jesus taught very pure morals, which have never been excelled, he refused to call himself a Christian. I have met many a professed minister of the Gospel who would find Tom Paine’s creed, meagre as it was, too big for him: “I believe in one God and no more, and I hope for happiness beyond this life. I believe that religious duties consist in justice and mercy, and endeavoring to make our fellow-creatures happy.” The Gospel, as it is preached by some “godly” ministers in New England, is too meagre to have satisfied a Rousseau, or even a Voltaire.