Origines sacræ, or, A rational account of the grounds of Christian faith, as to the truth and divine authority of the Scriptures and the matters therein contained by Edward Stillingfleet ...

CHAP. X. The difference of true miracles from false.

The unreasonableness of rejecting the evidence from miracles, because of impostures. That there are certain rules of di∣stinguishing true miracles from false, and Divine from dia∣bolical, proved from Gods intention in giving a power of mi∣racles, and the providence of God in the world. The incon∣venience of taking away the rational grounds of faith and placing it on self-evidence. Of the self-evidence of the Scriptures, and the insufficiency of that for resolving the question about the authority of the Scriptures. Of the pre∣tended miracles of Impostors and false Christs, as Barcho∣chelas David el-David and others. The rules whereby to judge true miracles from false. 1. True Divine miracles are wrought to confirm a Divine testimony. No miracles necessary for the certain conveyance of a Divine testimony: proved from the evidences that the Scriptures could not be corrupted. 2. No miracles Divine which contradict Di∣vine revelation. Of Popish miracles. 3. Divine miracles leave Divine effects on those who believe them. Of the mi∣racles of Simon Magus. 4. Divine miracles tend to the overthrow of the devils power in the world: the antipathy of the doctrine of Christ to the devils designs in the world. 5. The distinction of true miracles from others, from the circumstances and manner of their operation. The miracles of Christ compared with those of the Heathen Gods. 6. God makes it evident to all impartial judgements that Divine miracles exceed created power. This manifested from the unparalleld miracles of Moses and our Saviour. From all which the rational evidence of Divine revelation is mani∣fested, as to the persons whom God imployes to teach the world.

HAving thus far stated the cases wherein miracles may * 1.1 justly be expected as a rational evidence of Divine au∣thority in the persons whom God imployes by way of peculiar

message to the world, and in the prosecution of this discourse manifested the evidences of Divine authority in Moses and the Prophets, and in our Saviour and his Apostles; the only remaining question concerning this subject is, how we may certainly distinguish true and real miracles from such as are only pretended and counterfeit. For it being as evident that there have been impostures and delusions in the world as real miracles, the minds of men will be wholly to seek when to rely upon the evidence of miracles as an argument of Divine authority in those persons who do them, unless a way be found out to distinguish them from each other. But if we can make it appear, that, unless men through weakness of judgement or incogitancy deceive themselves, they may have certain evidence of the truth of miracles, then there can be nothing wanting as to the establishment of their minds in the truth of that doctrine which is confirmed by them. There hath been nothing which hath made men of better affections then understandings, so ready to suspect the strength of the evidence from miracles concerning Divine testimony, as the multitude of impostures in the world under the name of mira∣cles, and that the Scripture its self tells us we must not hear∣ken to such as come with lying wonders. But may we not therefore safely rely on such miracles which we have certain evidence could not be wrought but by Divine power, because forsooth the Devil may sometimes abuse the ignorance and credulity of unwary men? or is it because the Scripture for∣bids us to believe such as should come with a pretence of miracles, therefore we cannot rely on the miracles of Christ himself? which is as much as to say, because the Scripture tells us that we must not believe every spirit, therefore we must believe none at all; or because we must not entertain any other doctrine besides the Gospel, therefore we have no reason to believe that. For the ground whereby we are assured by the Scriptures that the testimony of Christ was Divine, and therefore his doctrine true, is, because it was confirmed by such miracles as he did; now if that argument were insufficient which the Scriptures tell us was the great evidence of Christs being sent from God, we cannot give our selves a sufficient account in point of evidence on which we believe the doctrine

of the Gospel to be true and Divine. But the only rational pretence of any scruple in this case must be a supposed uncer∣tainty in our rules of judging concerning the nature of mi∣racles; for if there be no certain 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 or notes of difference, whereby to know Divine miracles from delusions of senses and the impostures of the Devil, I must confess that there is an apparent insufficiency in the evidence from miracles; but if there be any certain rules of proceeding in this case, we are to blame nothing but our incredulity if we be not satis∣fied by them. For the full clearing of this, I shall first make it appear that there may be certain evidence found out, whereby we may know true miracles from false, and Divine from diabo∣lical. And, Secondly, Enquire into those things which are the main notes of difference between them. First, That there may be certain evidence whereby to know the truth of miracles. I speak not of the difference ex parte r••i between miracles and those called wonders, as that the one exceed the power of created agents, and the other doth not; for this leaves the enquirer as far to seek for satisfaction as ever; for granting that a Divine power is seen in one and not in the other, he must needs be still dissatisfied, unless it can be made evident to him that such things are from Divine power, and others cannot be. Now the main distinction being placed here in the natures of the things abstractly considered, and not as they bear any evidence to our understandings, in stead of resolving doubts it increaseth more; for, as for instance, in the case of the Magicians rods turning into scrpents, as well as Moses his; what satisfaction could this yeild to any spe∣ctator to tell him, that in the one there was a Divine power and not in the other, unless it were made appear by some evidence from the thing, that the one was a meer imposture, and the other a real alteration in the thing it self? I take it then for granted, that no general discourses concerning the formal difference of miracles and wonders considered in them∣selves can afford any rational satisfaction to an inquisitive mind; that which alone is able to give it, must be something which may be discerned by any judicious and considerative person. And that God never gives to any a power of mira∣cles, but he gives some such ground of satisfaction con∣cerning

them, will appear upon these two considera∣tions.

1. From Gods intention in giving to any this power of doing miracles. We have largely made it manifest that the end of true miracles is to be a confirmation to the world of the Di∣vine commission of the persons who have it, and that the testimony is Divine which is confirmed by it. Now if there be no way to know when miracles are true or false, this power is to no purpose at all; for men are as much to seek for satisfaction, as if there had been no such things at all. There∣fore if men are bound to believe a Divine testimony, and to rely on the miracles wrought by the persons bringing it, as an evidence of it, they must have some assurance that these miracles could not come from any but a Divine power.

2. From the providence of God in the world; which if we own, we cannot imagine that God should permit the Devil, whose only design is to ruine mankind, to abuse the credulity of the world so far, as to have his lying wonders pass uncon∣trouled, which they must do, if nothing can be found out as a certain difference between such things as are only of Dia∣bolical and such as are of Divine power. If then it may be discovered that there is a malignant spirit which acts in the world, and doth produce strange things, either we must im∣pute all strange things to him, which must be to attribute to him an infinite power, or else that there is a being infinitely perfect which crosseth this malignant spirit in his designs; and if so, we cannot imagine he should suffer him to usurpe so much tyranny over the minds of men, as to make those things pass in the more sober and inquisitive part of the world for Divine miracles which were only counterfeits and impostures. If then the providence of God be so deeply engaged in the discovering the designs of Satan, there must be some means of this discovery, and that means can be supposed to be no other in this case, but some rational and satisfactory evidence, whereby we may know when strange and miraculous things are done by Satan to deceive men, and when by a Divine power to confirm a Divine testimony.

But how is it possible, say some, that miracles should be * 1.2

any ground on which to believe a testimony Divine, when Christ himself hath told us, that there shall arise false Christs and false Prophets and shall shew great signs and wonders; in * 1.3 so much that if it were possible they should deceive the very elect? and the Apostle tells us, that the coming of Antichrist will be with all power and signs and lying wonders. How then can * 1.4 we fix on miracles as an evidence of Divine testimony when we see they are common to good and bad men, and may seal indifferently either truth or falshood? To this I reply;

1. Men are guilty of doing no small disservice to the do∣ctrine of Christ, when upon such weak and frivolous pretences they give so great an advantage to infidelity, as to call in question the validity of that which yeilded so ample a testi∣mony to the truth of Christian religion. For if once the rational grounds on which we believe the doctrine of Christ to be true and Divine, be taken away, and the whole evidence of the truth of it be laid on things not only derided by men of Atheistical spirits, but in themselves such as cannot be discerned or judged of by any but themselves, upon what grounds can we proceed to convince an unbeliever that the doctrine which we believe is true! If they tell him, that as light and fire manifest themselves, so doth the doctrine of the Scri••ture to those who believe it; It will be soon replyed, that self-evidence in a matter of faith can imply nothing but either a firm perswasion of the mind concerning the thing propounded; or else that there are such clear evidences in the thing it self, that none who freely use their reason can deny it; the first can be no argument to any other person any further then the authority of the person who declares it to have such self-evidence to him, doth extend its self over the mind of the other; and to ones self it seems a strange way of arguing, I believe the Scriptures because they are true, and they are true because I believe them; for self-evidence implyes so much, if by it be meant the perswasion of the mind that the thing is true; but if by self-evidence be further meant such clear evidence in the matter propounded that all who do con∣sider it, must believe it; I then further enquire whether this evidence doth lie in the n••ked proposal of the things to the understanding; and if so, then every one who assents to this

proposition that the whole is greater then the part, must likewise assent to this, that the Scripture is the Word of God; or whe∣ther doth the evidence lie, not in the naked proposal, but in the efficacy of the Spirit of God on the minds of those to whom it is propounded. Then, 1. The self-evidence is taken off from the written Word which was the object, and removed to a quite different thing which is the efficient cause. 2. Whether then any persons who want this efficacious opera∣tion of the Spirit of God, are or can be bound to believe the Scripture to be Gods Word? If they are bound, the duty must be propounded in such a way as may be sufficient to convince them that it is their duty; but if all the evidence of the truth of the Scripture lie on this testimony of the Spirit, then such as want this, can have none at all. But if ••astly, by this self-evidence be meant such an impress of Gods authority on the Scriptures that any who consider them as they ought, cannot but discern, I still further enquire, whether this impress lies in the positive assertions in Scripture that they are from God, and that cannot be unless it be made appear to be impossible that any writing should pretend to be from God when it is not; or else in the written books of Scripture, and then let it be made appear that any one meerly by the evi∣dence of the writings themselves without any further argu∣ments can pronounce the Proverbs to be the Word of God, and not the book of Wisdom; and Ecclesiastes to be Divinely inspired and not Ecclesiasticus: or else the self-evidence must be in the excellency of the matters which are revealed in Scripture; but this still falls very short of resolving wholly the question whether the Scripture be the Word of God; for the utmost that this can reach to is, that the things contained in Scripture are of so high and excellent a nature, that we cannot conceive that any other should be the author of them, but God himself; all which being granted, I am as far to seek as ever what grounds I have to believe that those particular writings which we call the Scripture are the Word of God, or that God did immediately imploy such and such persons to write such and such books; for I may believe the substance of the doctrine to be of God, and yet not believe the books where∣in it is contained, to be a Divine and infallible testimony; as

is evident in the many excellent devotional books which are in the world.

But yet further, if the only ground on which we are to believe a doctrine Divine, be the self-evidencing light and power of it, then I suppose there was the same ground of beli••ving a Divine testimony when the doctrine was declared without writing by the first Preachers of it. So that by this method of proceeding, the ground of believing Christ to be sent as the M••ssias sent from God, must be wholly and solely resolved into this, that there was so much self-evidence in this proposition uttered by Christ, I am the light of the world, that all the Iews had been bound to have believed him sent from God (for light manifests its self) although our Saviour had never done any one miracle to make it appear that he came from God. And we cannot but charge our Saviour on this account with being at a very unnecessary expence upon the world in doing so many miracles, when the bare naked affirmation that he was the Messias, had been sufficient to have convinced the whole world. But is it conceivable then upon what account our Saviour should lay so much force on the miracles done by himself in order to the proving his testimony to be Divine, that he saith himself, that he had a greater witness then that of John (who yet doubtless had * 1.5 self-evidencing light going along with his doctrine too) for the works which the Father hath given me to finish, the same works that I do, bear witness of me that the Father hath sent me. Can any thing be more plain, or have greater self∣evidence in it, then that our Saviour in these words doth lay the evidence of his Divine testimony upon the miracles which he wrought, which on that account he so often appeals to, on this very reason because they bear witness of him; and if * 1.6 they would not believe him on his own testimony, yet they ought to believe him for his works sake. Doth all this now amount only to a removing of prejudices from the person of Christ? which yet according to the tenour of the objection we are considering of, it is impossible the power of miracles should do, if these miracles may be so far done or counterfeited by false Christs, that we can have no certain evidence to distin∣guish the one from the other,

Which the objection pretends; and was the great thing * 1.7 wherein Celsus the Epicurean triumphed so much, that Christ should foretell that others should come and do miracles * 1.8 which they must not hearken to, and thence would infer as from Christs own confession that miracles have in them 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, no∣thing divine, but what may be done by wicked men: 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉; Is it not a wretched thing, saith he, that from the same works one should be accounted a God, and others deceivers? Whereby those who would invalidate the argument from miracles, may take notice how finely they fall in with one of the most bitter enemies of Christian religion, and make use of the same arguments which he did; and therefore Origens reply to him, will reach them too. For, saith he, our Saviour in those words of his doth not bid men beware in general of such as did miracles, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉; but bids them beware of that when men gave themselves out to be the true Christ the Son of God, and endeavour to draw Christs Disciples from him, by some meer appearances in stead of miracles. Therefore Christ being evidently made appear to be the Son of God, by the powerful and uncontrouled mi∣racles which he wrought, what pretence of reason could there be to hearken to any who gave themselves out to be Christs, meerly from some strange wonders which they wrought? And from hence, as he further observes, may be justly inferd contrary to what Celsus imagined, that there was certainly an evidence of Divine power in miracles, when these false Christs gave themselves out to be Christs, meerly from the supposal that they had this power of doing miracles. And so it is evident in all the false Christs which have ap∣peared, they have made this their great pretence that they did many signs and wonders; which God might justly permit them to do, to punish the great infidelity of the Iews who would not believe in Christ notwithstanding those frequent and apparent miracles which he did, which did infinitely transcend those of any such pretenders. Such among the Iews were Ionathas, who after the d••struction of Jerusalem,

as Iosephus tells us, drew many of the people into the Wilder∣ness of Cyrene, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, pro∣mising to shew them many prodigies and strange appearances. Not long after in the times of Adrian, appeared that famous blazing-star Barchochebas, who not only portended but brought so much mischief upon the Iews; his pretence was that he vomited flames, and so he did, such as consumed himself and his followers; after him many other Impostors arose in Aegypt, Cyprus and Crete, who all went upon the same pretence of doing Miracles. In latter times the famous impostor was David el-David, whose story is thus briefly reported by David Ganz. David el-David pretended to be the true Messias, and rebelled against * 1.9 the King of Persia, and did many signs and prodigies before the Iews and the King of Persia: at last his head was cut off, and the Iews fined an hundred talents of Gold; in the Epistle of Rambam or R. Moses Maimon. It is said, that the King of Persia desired of him a sign, and he told him, that he should cut off his head and he would rise again; (which he cunningly desired to avoid, being tormented) which the King was re∣solved to try, and accordingly executed him; but I suppose his resurrection and Mahomets will be both in a day, although Maimonides tells us, some of the Iews are yet such fools as to expect his resurrection. Several other Impostors Maimonides * 1.10 mentions in his Epistle de Australi regione. One who pre∣tended to be the Messias because he cured himself of the leprosie in a night; several others he mentions in Spain, France, and other parts, and the issue of them all was only a further aggravation of the miseries and captivities of the poor Iews, who were so credulous in following Impostors, and yet such strange Infidels where there were plain and undoubted miracles to perswade them to believe in our bles∣sed Saviour as the true Messias. We freely grant then that many pretended miracles may be done in the world to de∣ceive men with; but doth it hence follow that either there are no true miracles done in the world, or that there are no certain rules to distinguish the one from the other? But as Origen yet further replyes to Celsus, as a Woolf doth very much resemble a dog, yet they are not of the same kind; nor

a turtle Dove and a Pigeon; so that which is produced by a divine power, is not of the same nature with that which is produced by Magick; but as he argues, Is it possible that there should be only deceits in the world, and magical operations; and can there be no true miracles at all wrought? Is humane nature only capable of Impostures, or can none work miracles but Devils? Where there is a worse, there may be a better; and so from the impostures & counterfeits, we may inferr that there are true miracles, wrought by a divine power; otherwise it were all one as to say, there are counterfeits, but no Iewels; or there are Sophisms and Paralogisms, but no l••gitimate demonstrations; if then there be such deceits, there are true miracl••s too; all the business is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, strictly and severely to examine the pret••nders to do them, and that from the life and manners of those that do them, and from the eff••cts and consequents of them, wheth••r they do good or hurt in the world, wh••ther th••y correct mens manners, or bring men to goodness, holin••ss and truth; and on this account we are neither to reject all miracles, nor embrace all pret••nces, but carefully and prudently examine the rational evidences whereby those which are true and divine, may be known from such which are counterfeit and Diabolical.

And this now leads us to the main subj••ct of this Chapter, * 1.11 viz. What rules we have to ••roceed by, in judging miracles to be true or false; which may be these following.

True Divine miracles are wrought in confirmation of some * 1.12 Divine T••stimony. Because we have manifested by all the precedent discourse, that the intention of miracles is to seal some divine revelation. Therefore if God should work miracles when no divine T••stimony is to be confirmed, God would set the broad Seal of heaven to a blank. If it be said no, because it will witness to us now the truth of that Testimo∣ny which was delivered so many ages since. I answer, 1. The truth of that Testimony was sufficiently sealed at the time of the delivery of it, and is conveyed down in a certain way to us. Is it not sufficient that the Chart••r of a Corporation had the Princes broad Seal in the time of the giving of it, but that every succ••ssion of men in that Corporation must have a new broad Seal, or else they ought to question their Patent?

What ground can there be for that, when the original Seal and Patent is preserved, and is certainly conveyed down from age to age? So I say it is as to us, Gods Grand Charter of Grace and Mercy to the world through Iesus Christ, was sealed by divine miracles at the delivery of it to the world; the original Patent, viz. the Scriptures, wherein this Charter is contained, is conveyed in a most certain manner to us; to this Patent the Seal is annexed, and in it are contained those undoubted miracles which were wrought in confirmation of it, so that a new sealing of this Patent is wholly needless, unless we had some cause of suspicion that the original Pa∣tent it self were lost, or the first sealing was not true. If the latt••r, then Christian Religion is not true, if the miracles wrought for confirmation of it were false, because the truth of it depends so much on the verity and Divinity of the miracles which were then wrought. If the first be suspected, viz. the certain conveyance of the Patent, viz. the Scri∣ptures, some certain grounds of such a suspicion must be dis∣covered in a matter of so great moment, especially when the great and many Societies of the Christian world do all con∣sent unanimously in the contrary. Nay it is impossible that any rational man can conc••ive that the Patent which we now rely upon, is supposititious or corrupted in any of those things which are of concernment to the Christian world; and that on these accounts.

1. From the watchfulness of Divine provid••nce for the good of mankind. Can we conceive that there is a God who rules and takes care of the world, and who to manifest his signal Love to mankind, should not only grant a Patent of Mercy to the world by his son Christ, and then sealed it by divine miracles, and in order to the certain conveyance of it to the world, caused it by persons imployed by himself to be record∣••d in a language fittest for its dispersing up and down the world (all which I here suppose) Can we I say conceive that this God should so far have cast off his care of the world and the good of mankind, which was the original ground of the Grant it self, as to suffer any wicked men, or malignant spi∣rits to corrupt or alter any of those Terms in it, on which mens eternal salvation depends; much less wholly to suppress

and destroy it, and to send forth one that is counterfeit and supposititious instead of it, and which should not be disco∣vered by the Christians of that age wherein that corrupt Copy was set forth, nor by any of the most learned and in∣quisitive Christians ever since. They who can give any the least entertainment to so wild, absurd, and irrational an ima∣gination, are so far from reason, that they are in good dispo∣sition to Atheism; and next to the suspecting the Scriptures to be corrupted, they may rationally susp••ct there is no such thing as a God and providence in the world; or that the world is governed by a spirit most malignant and envious of the good of mankind. Which is a suspicion only becoming those Hea∣thens (among whom it was very frequent) who worshipped the devils instead of Gods.

2. Because of the general dispersion of Copies in the world upon the first publishing of them. We cannot otherwise co••∣ceive, but that records containing so weighty and important things, would be transcribed by all those Churches which be∣lieved the truth of the things contained in them. We see how far curiosity will carry men as to the care of transcribing antient MSS. of old Authors, which contain only some history of things past that are of no great concernment to us: Can we then imagine those who ventured estates and lives upon the truth of the things revealed in Scripture, would not be very careful to preserve the authentick instrument where∣by they are revealed in a certain way to the whole world? And besides this, for a long time the originals themselves of the Apostolical writings were preserved in the Church; which makes Tertullian in his time appeal to them. Age jam qui voles curiositatem melius exercere in negotio salutis tuae; * 1.13 percurre Ecclesias Apostolicas, apud quasipsae adhuc cathedrae Apostolorum suis locis praesidentur, apud quas ipsae au∣thenticae corum literae recitantur, sonantes vocem, & represen∣tantes faciem uniuscujusque. Now how was it possible that in that time the Scriptures could be corrupted, when in some of the Churches the original writings of the Apostles were preserved in a continual succession of persons from the Apostles themselves; and from these originals so many Copies were transcribed, as were conveyed almost all the world over,

through the large spread of the Christian Churches at that time? and therefore it is impossible to conceive that a Copy should be corrupted in one Church, when it would so speedily be discovered by another; especially considering these three circumstances. 1. The innumerable multitude of Copies wh ch would speedily be taken, both considering the moment of the thing, and the easiness of doing it; God, probably for that very end, not loading the world with Pand••cts and Codes of his Laws, but contriving the whole instrument of mans salvation in so narrow a compass, that it might be easily pre∣served and transcribed by such who were passionate admirers of the Scriptures. 2. The great number of learned and in∣quisitive men who soon sprung up in the Christian Church; whose great care was to explain and vindicate the sacred Scriptures; can we then think that all these Watch-men should be asleep together when the ••vil one came to sow his Tares, which it is most unreasonable to imagine, when in the writings of all these learned men, which were very many and voluminous, so much of the Scripture was inserted, that had there been corruption in the Copies themselves, yet com∣paring them with those writings, the corruptions would be soon discovered? 3. The great ven••ration which all Christi∣ans had of the Scripture; that they placed the hopes of their eternal happiness, upon the truth of the things contained in the Scriptures: Can we then think these would suffer any material alteration to creep into these records without their observing and discovering it? Can we now think when all persons are so exceeding careful of their Deeds, and the Re∣cords whereon their estates depend, that the Christians who valued not this world in comparison of that to come, should suffer the Magna Charta of that to be lost, corrupted, or imbezzeled away? Especially considering what care and in∣dustry was used by many primitive Christians to compare Copies together, as is evident in Pantaenus, who brought the Hebrew Copy of Matthew out of the Indies to Alexan∣dria, as Eusebius tells us in Pamphilus, and the Li∣brary he errected at Caesar••a, but especially in Ori∣gens admirable Hexapla, which were mainly intended for this end.

3. It is impossible to conceive a corruption of the copy of the Scriptures; because of the great differences which were all along the several ages of the Church, between those who acknowledged the Scriptures to be Divine. So that if one party of them had foisted in or taken out any thing, another party was ready to take notice of it, and would be sure to tell the world of it. And this might be one great reason, why God in his wise providence might permit such an increase of heresies in the Infancy of the Church, viz. that thereby Christians might be forced to stand upon their guard, and to have a special eye to the Scriptures, which were alwayes the great eye-sores of hereticks. And from this great wari∣ness of the Church it was that some of the Epistles were so long abroad before they found general entertainment in all the Churches of Christ, because in those Epistles which were doubted for some t••me, there were some passages which seem∣ed to favour some of the heresies then abroad; but when upon severe enquiry they are found to be what they pretend∣ed, they were received in all the Christian Churches.

4. Because of the agreement between the Old T••stament and the New: the Prophesies of the Old Testament appear with their full accomplishment in the New which we have; so that it is impossible to think the New should be corrupted unless the old were too, which is most unreasonable to ima∣gine, when the Iews who have been the great conservators of the Old Testament, have been all along the most inveterate enemies of the Christians: So that we cannot at all conceive it possible that any material corruptions or alterations should creep into the Scriptures, much less that the true copy should be lost and a new one forged.

Supposing then that we have the same authentick records preserved and handed down to us by the care of all Chri∣stian * 1.14 Churches, which were written in the first ages of the Church of Christ: what necessity can we imagine that God should work new miracles to confirm that d••ctrine which is conveyed down in a certain uninterrupted way to us, as being se••led by miracles undoubtedly Divine in the first promulga∣tion and penning of it? And this is the first reason, why the truth of the Scriptures need not now be sealed by new

miracles. 2. Another, may be because God in the Scripture hath appointed other things to continue in his Church to be as seals to his people of the truth of the things contained in Scriptures. Such are outwardly, the Sacraments of the Gospel, baptism and the Lords Supper, which are set apart to be as seals to confirm the truth of the Covenant on Gods part towards us in reference to the great promises contained in it, in reference to pardon of sin, and the ground of our accep∣tance with God by Iesus Christ: and inwardly God hath pro∣mised his Spirit to be as a witness within them, that by its working and strengthning grace in the hearts of believers, it may confirm to them the truth of the records of Scripture when they finde the counter part of them written in their hearts by the singer of the Spirit of God. It cannot then be with any reason at all supposed, that when a Divine testimony is already confirmed by miracles undoubtedly Divine, that new miracles should be wrought in the Church to assure us of the truth of it. So Chrysostome fully expresseth himself con∣cerning miracles, speaking of the first ages of the Christian * 1.15 Church: 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Miracles were very useful then and not at all useful now; for now we manifest the truth of what we speak from the Sacred Scriptures, and the miracles wrought in confirmation of them. Which that excellent author there fully manifests in a dis∣course on this subject, why miracles were necessary in the be∣ginning of the Christian Church, and are not now. To the same purpose St. Austin speaks where he discourseth of the truth of religion. Accepimus majores nostros visibilia mira∣cula secutos esse; * 1.16 per quos id actum est ut necessaria non essent posteris; because the world believed by the miracles which were wrought at the first preaching of the Gospel, therefore miracles are no longer necessary. For we cannot conceive how the world should be at first induced to believe without manifest and uncontrouled miracles. For as Chrysostome speaks, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. It was the greatest miracle of all, if the world should believe without miracles. Which the Poet Dantes hath well ex∣pressed in the twenty fourth Canto of Paradise. For when

the Apostle is there brought in, asking the Poet upon what account he took the Scriptures of the Old and New Testament to be the Word of God; his answer is,

Probatio quae verum hoc mihi recludit, Sunt opera, quae secuta sunt, ad quae Natura Non candefecit ferrum unquam aut percussit incudem.

i. e. the evidence of that is the Divine power of miracles which was in those who delivered these things to the world. And when the Apostle catechiseth him further, how he knew those miracles were such as they pretend to be, viz. that they were true and Divine; his answer is,

Si orbis terrae sese convertit ad Christianismum, Inquiebam ego, sine miraculis: hoc unum Est tale, ut reliqua non sint ejus cente sima pars.

i. e. If the world should be converted to the Christian faith without miracles, this would be so great a miracle, that others were not to be compared with it. I conclude this then, with that known saying of St. Austin; Quisquis adhuc prodigia, ut credat, inquirit, magnum est ipse prodigium qui mundo cre∣dente * 1.17 non credit. He that seeks for miracles still to induce him to faith, when the world is converted to the Christian faith, he needs not seek for prodigies abroad; he wants only a looking glass to discover one. For as he goes on, unde temporibus erudit is & omne quod fieri non potest respuentibus, sine ullis miraculis nimium mirabiliter incredibiliter credidit mundus? whence came it to pass that in so learned and wary an age as that was which the Apostles preached in, the world without miracles should be brought to believe things so strangely in∣credible as those were which Christ and his Apostles preached? So that by this it appears that the intention of miracles was to confirm a Divine testimony to the world, and to make that appear credible which otherwise would have seemed incredi∣ble; but to what end now, when this Divine testimony is believed in the world, should miracles be continued among those who believe the doctrine to be Divine, the miracles

wrought for the confirmation of it to have been true, and the Scriptures which contain both, to be the undoubted Word of God? To what purpose then the huge outery of miracles in the Roman Church is, hard to conceive, unless it be to make it appear how ambitions that Church is of being called by the name of him whose coming is after the working of Satan, with all power and signs and lying wonders, and with all de∣ceivableness * 1.18 of unrighteousness in them that perish, because they received not the love of the truth that they might be saved. For had they received the Love of the Truth of the Gospel, they would have believed it on the account of those miracles and signs and wonders which were wrought for the confirma∣tion of it, by Christ and his Apostles; and not have gone about by their juglings and impostures in stead of bringing men to believe the Gospel, to make them question the truth of the first miracles when they see so many counterfeits; had we not great assurance the Apostles were men of other designs and interests then Popish Priests are, and that there is not now any such necessity of miracles, as there was then when a Divine testimony revealing the truth of Christian religion was confirmed by them?

Those miracles cannot be Divine, which are done now for * 1.19 the confirmation of any thing contrary to that Divine testimony, which is confirmed by uncontrouled Divine miracles. The case is not the same now which was before the coming of Christ; for then though the Law of Moses was confirmed by miracles; yet though the doctrine of Christ did null the obli∣gation of that Law, the miracles of Christ were to be looked on as Divine, because God did not intend the Ceremonial Law to be perpetual; and there were many Prophesies which could not have their accomplishment but under a new state: But now under the Gospel, God hath declared this to be the last revelation of his mind and will to the world by his Son, that now the Prophesies of the old Testament are accomplish∣ed, and the Prophesies of the New respect only the various conditions of the Christian Church, without any the least intimation of any further revelation of Gods mind and will to the world: So that now the Scriptures are our adaequate rule of faith, and that according to which we are to judge all

pretenders to inspiration or miracles. And according to this rule we are to proceed in any thing which is propounded to us to believe by any persons, upon any pretences whatsoever. Under the Law after the establishment of the Law its self by the miracles of Moses, the rule of judging all pretenders to miracles was by the worship of the true God. If there arise * 1.20 among you a Prophet or a dreamer of dreams, and giveth thee a sign, or a wonder, and the sign or the Wonder come to pass, whereof he spake to thee, saying, Let us go after other Gods (which thou hast not known) and let us serve them: thou shalt not hearken unto the words of that Prophet, or that dreamer of dreams: for the Lord your God proveth you to know whether you love the Lord your God with all your heart, and with all your soul. Whereby it is plain that after the true doctrine is confirmed by Divine miracles, God may give the Devil or false Prophets power to work if not real miracles, yet such as men cannot judge by the things themselves whether they be real or no; and this God may do for the tryal of means faith, whether they will forsake the true doctrine confirmed by greater miracles for the sake of such doctrines which are con∣trary thereto, and are confirmed by false Prophets by signs and wonders. Now in this case our rule of tryal must not be so much the wonders considered in themselves, whether real or no, as the comparing them with the miracles which were wrought in confirmation of that doctrine, which is contrary to this which these wonders tend to the proving of. Therefore Gods people under the Law were to examine the scope and drift of the miracles; if they were intended to bring them to Idolatry, whatever they were, they were not to hearken to those who did them. So now under the Gospel, as the wor∣ship of the true God was then the standard whereby to judge of miracles by the Law of Moses, so the worship of the true God through Iesus Christ, and by the doctrine revealed by him, is the standard whereby we ought to judge of all pretenders to work miracles. So that let the miracles be what they will, if they contradict that doctrine which Christ revealed to the world, we are to look upon them as only tryals of our faith in Christ, to see whether we Love him with our whole hearts or no. And therefore I think it needless to examine all the

particulars of Lipsius his relations of miracles wrought by his Diva Virgo Hallensis and Asprecollis; for if I see, that their intention and scope is to set up the worship of Daemons, or a middle sort of Deities between God and us, which the Scripture is ignorant of, on that very account I am bound to reject them all. Although I think it very possible to find out the difference between true miracles and them in the manner and circumstances of their operation; but this, as it is of more curiosity, so of less necessity; for if the doctrine of the Scriptures was confirmed by miracles infinitely above these, I am bound to adhere to that, and not to believe any other doctrine though an Angel from heaven should preach it, much less, although some Popish Priests may boast much of mira∣cles to confirm a doctrine opposite to the Gospel: which I know not how far God may in judgement give those images power to work, or others faith to believe, because they would not receive the truth in the love of it: and these are now those 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 lying wonders which the Scripture fore∣warns * 1.21 us that we should not believe, viz. such as lead men to the belief of lyes, or of doctrines contrary to that of the Gospel of Iesus Christ.

Where miracles are true and Divine, there the effects which * 1.22 follow them upon the minds of those who believe them, are true and Divine, i. e. the effect of believing of them is, the draw∣ing of men from sin unto God. This the Primitive Christi∣ans insisted much upon, as an undoubted evidence that the miracles of Christ were wrought by a Divine power, because the effect which followed them, was the work of conversion of souls from sin and Idols to God and Christ, and all true piety and vertue. As the effect of the miracles of Moses was the drawing a people off from Superstition and Idolatry to the worship of the true God; so the effect which followed the belief of the miracles of Christ in the world was the purging mens souls from all sin and wickedness to make them new creatures, and to live in all exactness and holiness of conversation. And * 1.23 thereby Origen discovers the great difference between the miracles of Christ and Antichrist, that the intent of all Anti∣christs wonders was to bring men 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 to the deceivableness of unrighteousness whereby to destroy them; but

the intent of the miracles of Christ was 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, not the deceiving but the saving of the souls. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉; who can with any probability say that reforma∣tion of life and dayly progress from evil to good should be the effect of meer deceit? And therefore he saith, Christ told his Disciples that they should do greater works then he had done; because by their Preaching and miracles, the eyes of blind souls are opened, and the ears of such as were deaf to all goodness are opened so far as to hearken to the Precepts and Promises of the Gospel: and the feet of those who were lame in their inward man, are so healed as to delight to run in the way of Gods Com∣mandments. Now is it possible that these should be the effects of any evil spirit? But on the contrary we see the effects of all impostures and pretended miracles wrought by Diabolical power was to bring men off from God to sin, and to dissolve that strict obligation to duty which was laid upon men by the Gospel of Christ. Thus it was in that early ape of the Apostles, Simon Magus, who far out-went Apollonius Tyaneus or any other Heathen in his pretended miracles, ac∣cording to the report which is given of him by the Primitive Christians; but we see the intent of his miracles was to raise * 1.24 an admiration of himself, and to bring men off from all holi∣ness of conversation, by afferting among other damnable heresies, that God did not at all regard what men did, but only what they believed: wherein the Gnosticks were his followers. Now when miracles are wrought to be Patrons of sin, we may easily know from whom they come.

Those miracles are wrought by a Divine power which tend to the overthrow of the Kingdom of Satan in the world. This * 1.25 is evident from hence, because all such things as are out of mans power to effect, must either be done by a power Divine or Diabolical: For as our Saviour argues, Every Kingdom * 1.26 divided against its self is brought to desolation, and every City or house divided against its self cannot stand; and if Satan cast out Satan, he is divided against himself: how shall then his Kingdom stand? Now Christ by his miracles did not only dispossess Satan out of mens bodyes, but out of his Temples too, as hath been shewn already. And besides the doctrine

of Christ which was confirmed by those miracles, was in every thing directly contrary to the Devils design in the world. For, 1. The Devils design was to conceal himself among those who worshipped him; the design of the Gospel was to discover him whom the Gentiles worshipped, to be an evil and malignant spirit, that designed nothing but their ruine. Now it appears in the whole history of Gentilism, the grand mystery of State which the Devil used among the Heathens, was to make himself to be ••••en and worshipp••d for God, and to make them believ•• 〈◊〉〈◊〉 〈◊〉〈◊〉 ••••ns were very good and benigne spirits; 〈◊〉〈◊〉 〈◊〉〈◊〉 〈◊〉〈◊〉••••••onists and other Philosopher•• ••o much 〈◊〉〈◊〉 against the Primiti•••• Christi∣ans, when th•••• 〈◊〉〈◊〉 their Daemons to be nothing ••he but in••••••al and wicked spirits which sought the destruction of souls.

2. The Devils great design was to draw men to the practice of the greatest wickedness under a pretence of religion; as is very observable in all the Heathen mysteries, which the more recondite and hidden they were, the greater wickedness lay at the bottom of them, and so were to purpose mysteries of ini∣quity; but now the design of the Gospel was to promote the greatest purity both of heart and life; There being in no other religion in the world, either such incomparable Precepts of holiness, or such incouraging Promises to the practice of it (from eternal life hereafter as the reward, and the assistance of Gods spirit to help men here) or such prevailing motives to perswade men to it, from the love of God in Christ to the world, the undertakings of Christ for us in his death and sufferings, the excellent pattern we have to follow in our Sa∣viours own example; now these things make it plain that the design of Christ and the Devil are diametrically opposite to each other. 3. The design of the Devil is to set God and mankind at the greatest distance from each other; the design of Christ in the Gospel is to bring them nearer together. The Devil first tempts to sin, and then for sin; he makes men pre∣sume to sin, and to despair because they have sinned. Christ first keeps men from sin by his Precepts and threatnings, and then supposing sin encourageth them to repent with hopes of pardon procured by himself for all truly penitent and be∣lieving

sinners. Thus in every thing the design of Christ and the Devil are contrary, which makes it evident that the miracles wrought in confirmation of the doctrine of Christ could be from no evil spirit, and therefore must be from a truly Divine power.

True and Divine miracles may be known and distinguished from false and diabolical, from the circumstances, or the man∣ner * 1.27 of their operation. There were some peculiar signatures on the miracles of Christ which are not to be found in any wrought by a power less then Divine. Which Arnobius * 1.28 well expresseth in these words to the Heathens; Potestis aliquem nobis designare, monstrare ex omnibus illis Magis qui unquam fuere per secula, consimile aliquid Christo millesima ex parte qui fecerit? qui sine ulla vi car••••inum, sine herbarum aut graminum succis, sine ulla aliqua observatione sollicita sacrorum, libaminum, temporum?—Atqui constitit Chri∣stum sine ullis adminiculis rerum, sine ullius ritus observatione, vel lege, omnia illa quae fecit, nominis sui possibilitate fecisse, & quod proprium, consentaneum, Deo dignum fuerat vero, nihil nocens aut noxium, sed opiferum, sed salutare, sed auxiliari∣bus plenum bonis potestatis munificae liberalitate donasse? He challengeth the Heathens to produce any one of all their Magicians who did the thousand part of what our Saviour did: who made use of none of their Magical rites and observations in what ever he did; and what ever he did was meerly by his own power, and was withall most becoming God; and most beneficial to the world. And thence he pro∣ceeds to answer the Heathens about the miracles wrought by their Gods, which fell short of those of Christ in three main particulars, the manner of their working, and the number of them, and the quality of the things done.

1. The manner of their working; what they did was with a great deal of pomp and ceremony; what Christ did, was with a word speaking, and sometimes without it by the touch of his garment: non inquiro, non exigo, saith he, quis Deus, aut quo tempore, cui fuerit auxiliatus, aut quem fractum re∣stituerit sanitati; illud solum audire desidero, an sine ullius adjunctione materiae, i. e. medicaminis alicujus ad tactum morbos jusserit abhominibus evolare, imperaverit, fecerit, &

emori valetudinum causam, & debilium corpora ad suas remeare naturas. Omitting all other circumstances, name me, saith he, but which of your Gods ever cured a disease without any ad∣joyned matter, some prescriptions or other; or which of them ever commanded diseases out of bodies by their meer touch, and quite removed the cause of the distempers. Aesculapius, he sayes, cured diseases, but in the way that ordinary Physitians do by prescribing something, or other to be done by the pa∣tients. Nulla autem virtus est medicaminibus amovere quae noceant; beneficia ista rerum, non sunt curantium potestates. To cure diseases by prescriptions argues no power at all in the prescriber, but vertue in the Medicine.

2. In the number of the persons cured: they were very few which were cured in the Heathen Temples; Christ cured whole multitudes, and that not in the revestryes of the Temples where fraud and imposture might be easily suspect∣ed, but in the presence of the people who brought to him all manner of persons sick of all sorts of diseases which were cured by him; and these so numerous, that the Evangelist who records many of Christs miracles which had been omit∣ted by the others, yet tells us at last, the miracles of Christ were so many that the whole world would not contain them. But now Arnobius tells the Heathens, Quid prodest ostendere * 1.29 tinum aut alterum fortasse curatos, cum tot millibus sub∣venerit nemo, & plena sint omnia miserorum infeliciumque delubra? what matter is it to shew one or two cured, when thousands lie continually in the Temples perishing for want of cure? yea such as did Aesculapium ipsum precibus fatigare, & invitare miserrimis votis, that could not beg a cure of Aesculapius with all their earnestness and importunity.

3. In the quality of the diseases cured; the cures among the Heathens were some slight things in comparison of those performed by Christ; the most acute, the most Chronical, the most malignant of diseases cured by a touch, a word, a * 1.30 thought. A learned Physition hath undertaken to make it evident from the circumstances of the story, and from the received principles among the most authentick Physitians, that the diseases cured by our Saviour were all incurable by the rules of Physick; if so, the greater the power of our Saviour,

who cured them with so much facility as he did. And he not only cured all diseases himself, but gave a power to others, who were not at all versed in matters of art and subtilty, that they should do miracles likewise, sine fucis & adminiculis, without any fraud or assistance: quid dicitis ô mentes incredulae, difficiles, durae! alicuine mortalium Iupiter ille Capitolinus hujusmodi potestatem dedit? when did ever the great Iupiter Capitolinus ever give a power of working miracles to any; I do not say, saith he, of raising the dead, or curing the blind, or healing the lame, sed ut pustulam, re∣duviam, pupulam, aut vocis imperio aut manus contrectatione comprimeret: but to cure a wart, a pimple, any the most tri∣vial thing, with a word speaking or the touch of the hand. Upon this Arnobius challengeth the most famous of all the Heathen Magicians, Zoroastres, Armenius, Pamphilus, Apollonius, Damigero, Dardanus, Velus, Iulianus and Baebulus, or any other renowned Magician to give power to any one to make the dumb to speak, the deaf to hear, the blind to see; or bring life into a dead body. Or if this be too hard, with all their Magical rites and incantations but to do that, quod à rusticis Christianis jussienibus factitatum est nudis, which ordinary Christians do by their meer words: So great a difference was there between the highest that could be done by Magick, and the least that was done by the Name and Power of Christ.

Where miracles are truly Divine, God makes it evident to * 1.31 all impartial judgements that the things do exceed all created power. For which purpose we are to observe, that though impostures and delusions may go far, the power of Magicians further when God permits them; yet when God works mi∣racles to confirm a Divine Testimony he makes it evident that his power doth infinitely exceed them all. This is most con∣spicuous in the case of Moses and our blessed Saviour. First Moses, he began to do some-miracles in the presence of Pha∣raoh and the Aegyptians, turning his rod into a Serpent; but we do not finde Pharaoh at all amazed at it, but sends pre∣sently for the Magicians to do the same, who did it (whe∣ther really or only in appearance, is not material to our pur∣pose), but Aarons rod swallowed up theirs. The next time * 1.32

the waters are turned into blood by Moses, the Magicians they do so too. After this Moses brings up Frogs upon the Land, * 1.33 so do the Magicians. So that here now, is a plain and open contest in the presence of Pharaoh and his people, between * 1.34 Moses and the Magicians, and they try for victory over each other; so that if Moses do no more then they, they would look upon him but as a Magician; but if Moses do that which by the acknowledgement of these Magicians them∣selves could be only by Divine Power, then it is demonstrably evident that his power was as far above the power of Ma∣gick as God is above the Devil. Accordingly we finde it in the very next miracle in turning the dust into Ciniphes, (which we render) lice, the Magicians are non-plust, and give * 1.35 out saying in plain terms, This is the finger of God. And what greater acknowledgement can there be of Divine Power then the confession of those who seemed to contest with it, and to imitate it as much as possible? After this we finde not the Magicians offering to contest with Moses, and in the plague of boyles we particularly read that they could not stand before * 1.36 Moses. Thus we see in the case of Moses how evident it was that there was a power above all power of Magick which did appear in Moses. And so likewise in the case of our blessed Saviour; for although Simon Magus, Apollonius or others might do some small things, or make some great shew and noise by what they did; yet none of them ever came near the doing things of the same kind which our Savi∣our did, curing the born blind, restoring the dead to life after four dayes, and so as to live a considerable time after; or in the manner he did them, with a word, a touch, with that fre∣quency and openness before his greatest enemies as well as followers, and in such an uncontrouled manner, that neither Iews or Heathens ever questioned the truth of them. And after all these, when he was laid in the grave after his cru∣cifixion, exactly according to his own prediction, he rose again the third day, appeared frequently among his Disciples for forty dayes together. After which, in their presence, he ascended up to heaven, and soon after, made good his promise to them, by sending his holy Spirit upon them, by which they spake with tongues, wrought miracles, went up and down

Preaching the Gospel of Christ with great boldness, chear∣fulness, and constancy, and after undergoing a great deal of hardship in it, they sealed the truth of all they spake with their blood, laying down their lives to give witness to it. Thus abundantly to the satisfaction of the minds of all good men hath God given the highest rational evidence of the truth of the doctrine which he hath revealed to the world. And thus I have finished the second part of my task, which con∣cerned the rational evidence of the truth of Divine Revela∣tion from the persons who were imployed to deliver Gods mind to the world: And therein have, I hope, made it evi∣dent that both Moses and the Prophets, our Saviour and his Apostles did come with sufficient rational evidence to con∣vince the world that they were persons immediately sent from God.

Notes

• * 1.1

  Sect. 1.
• * 1.2

  Sect. 2.
• * 1.3

  Matth. 24. 24.
• * 1.4

  ••. Thes. 2. 9
• * 1.5

  John 5. 36.
• * 1.6

  〈◊〉〈◊〉. 10. 25, 38. 14. 11. 15. 24.
• * 1.7

  Sect. 3.
• * 1.8

  O••ig. lib. 2. c Cels.
• * 1.9

  Tzemach David n. 895.
• * 1.10

  V. ep. Mai∣mon. in not. Vorstii ad Tzem. Dav.
• * 1.11

  Sect. 4.
• * 1.12

  1.
• * 1.13

  De s••e∣script. adv. haeret. cap. 36.
• * 1.14

  Sect. 5••
• * 1.15

  Chrysosl. in 1 Cor. 2. ••om. 6. p. 276. To. 3. ed. Eton.
• * 1.16

  〈◊〉〈◊〉. Re∣••g. cap. 25.
• * 1.17

  De Civit. Dei l. 22. cap. 8.
• * 1.18

  2 Thes. 2. 9, 10.
• * 1.19

  Sect. 6. 2.
• * 1.20

  Deut. 13. 1, 2, 3.
• * 1.21

  2 Thes. 2. 9.
• * 1.22

  Sect. 7. 3.
• * 1.23

  Lib. 2. c. Cels.
• * 1.24

  V. Grot. in 2 Thes. 29. in opusc.
• * 1.25

  Sect. 8 4.
• * 1.26

  Matth. 12▪ 25, 26.
• * 1.27

  Sect. 9. 5.
• * 1.28

  Arnob. c. gentes l. 1. pag. 25, 26, &c.
• * 1.29

  Joh. 21. 25.
• * 1.30

  Gui. Ader de morbis Evangel.
• * 1.31

  Sect. 10. 6,
• * 1.32

  Exod. 8. 10, 12,
• * 1.33

  8. 19, 22.
• * 1.34

  8. 6, 7.
• * 1.35

  8. 19.
• * 1.36

  9. 11.