peo producing of frogs; or whether that power was here restrained which they were before permitted to exercise, as it is hard for us to know, fo it is not neceffary to be determined; for however it was, the Magicians were forced to confefs, that the power by which Mofes wrought his Miracles, was fuperior to that by which they wrought theirs. In like manner we find, that Simon Magus, who had fo far deluded the ple of Samaria with his Sorceries, (that is, either with real miracles, done by the affistance of wicked Spirits, or at least such strange effects as they could not distinguish from real, which to them was all one) that they concluded him to be the great power of God, upon the appearance of the Apostles was presently put out of countenance, by the exercife of a power which he could not pretend to, though he would gladly have purchased it. So Elymas, another Sorcerer, was ftruck blind by St. Paul. And it is acknowledged by the Heathens themfelves, that the Miracles wrought by their Dæmons or falfe Gods ceased, and their Oracles were put to filence, about the time that Christianity begun to be preached. Julian himself owns the fact, though Dd 3 he i Vid. Cyril. contra Julian. p. 198. Ed. Spanhem. he would fain give another folution of it. Again; 2. The Number of Miracles, and especially, when they are of different kinds, is another mark of diftinction; when not one or two of an obfcure or fufpicious nature, but many, and unquestionable facts, fuch as give great numbers of people, of all capacities and all parties, opportunity of feeing, and making ftrict enquiry into them. Thus the Miracles of Mofes, were not only one or two things which the Magicians could not come up to, but many, of feveral diftinct kinds, and very remarkable, fuch as the whole nation were witneffes to. And thofe of our Saviour were neither few nor private, but of many kinds, and wrought before vaft multitudes, both of friends and enemies. The facts were undeniable, however they difputed about the pature of that invifible power by which they were produced. 3. When Miracles are of long continuance, either as to the works themselves, being often repeated upon proper occafions; or as to the durable effects of them; when they make fuch a remarkable change in the courfe of things, as must be obferved by every one, and long remember'd in the world, then they fhew the power power of God. Of this nature were the Miracles which God fhewed by Mofes, in Egypt, in the Red Sea, and in the Wilderness; and fuch were the Miracles of Christ and his Apoftles. They were not prefently over, so as to make impreffion upon men only for a little time, and then, as it were, to vanish; but they lafted many years; and there are visible marks of the wonderful effects of them remaining in the world to this day. Both Jews and Christians are a standing monument of them, and of the truth of those wonderful prophefies which accompanied them, Thefe marks which I have hitherto mentioned, are chiefly marks of Power. And wherever miracles are opposed to one another, as in the cafe of Mofes and the Magicians for inftance, that which prevails, and puts to filence the other, muft needs proceed from the Superior power. This is both a reasonable and obvious way of judging in cafe of competition. But Power is not all: For, 4. And lastly: The Goodness of Miracles, or their vifible tendency to the general good and benefit of mankind, is a great fign of their being from God, or good Spirits employed under him. The nature of the fact will have fome refemblance of its Author. Those won ders which the Devil and his Agents work, will be either wicked and mischievous, or at leaft freakish and fantastical, fuch as ferve to no good purpose, but only to amufe or affright the beholders, or to entangle them in some farther evil. Such were generally the Miracles pretended to be wrought by the Dæmons or falfe Gods of the Heathen, either full of cheat and imposture, fo as not daring to abide the light of a fair trial; or when they had any thing real in them, it was mix'd with fomething either abfurd and ridiculous, or else cruel and ill-natured, or impure and vile, fuch as none but a lying, wicked and unclean Spirit could affift in. But divine Miracles are of another kind: as they proceed originally from the Author of all good, fo they are likewise, in their nature and tendency, good and beneficial to men; inftances of particular kindness and compaffion, either to their Souls or bodies; and are never wrought but for great and weighty reafons. If we confider thofe that are mentioned in holy Scripture, we shall find that they always tended to fome great and excellent purpose, fuch as the comfort and fupport of Good men, and deliverance from great and preffing danger. Sometimes indeed there appears a great mixture of Severity in fome of them, them, but then fuch Severity was exercised upon very wicked people, who were paft being reclaimed to their duty, and was designed for a standing monument of God's indignation against grievous offenders; as the plagues of Egypt were indeed fevere miracles upon a cruel and tyrannical nation; but even these were at the fame time great inftances of mercy, to an oppreffed and fuffering people, who were thereby delivered from a long and cruel bondage; as well as evidences of that divine Revelation which was now to be made to them. And all our Saviour's miracles were inftances of the greateft charity to men; effects of power directed by goodness, and marked with the plaineft characters of Divine Wisdom and Compaffion. Hitherto I have mentioned those marks which help to diftinguish the miracles themfelves. But then, 2. The End for which miracles are wrought, i. e. the doctrine intended to be proved or confirmed by them, is likewise to be confidered, in order to judge truly from whence they proceed. For if it be fuch as is plainly unworthy of God, or contradictory to his perfections and moral attributes; or if it eyidently overthrow what he has already esta blished |