done. The Truth is, we can no more folve the ordinary Phanomena of nature, without having recourse at laft to an Intelligent Being, than we can these extraordinary ones which we call Miracles. In one cafe indeed we know more of the circumstances which go before and follow, because we fee the things oftner, and are more familiarly acquainted with them, than we are in the other cafe; but ftill the first mover is the fame in both: And as he teftifies the conftant interpofition of his providence acting, either mediately or immediately, in the one cafe; so does he likewise testify an extraordinary interpofition, upon rare and extraordinary occafions, in the other. No man will say, that it requires a greater power to drown the Earth, or to divide or dry up the Sea, than it did at first to make them, and still to preserve them as they are at prefent: And therefore, if I believe the one, though I can give no account of the manner how it was done, why should I be fo much concerned to find out the manner in which the other muft be done, or else to think it impoffible? A Miracle is fuppofed to be a thing which rarely happens, and only upon fpecial occasions, and therefore is not to be expected in every age. But is it therefore incredible, that ever there fhould

hould have been any fuch things done, because they are not now done? Or have I any reason to disbelieve Miracles well attefted, and not repugnant either to the Goodness or Justice of God, but; on the contrary, highly conducing to the more manifest declaration of both, only because they were done feveral ages ago; any more than I have to difbelieve the more ordinary occurrences of Providence, which paffed before my own time, because the fame occurrences in a continued train, may perhaps never happen while I live? I would by no means encourage an unreasonable credulity in any cafe, and much less in a case of fo much moment; but if, to avoid this, men are refolved to believe, that all the relations of facts efteemed miraculous, are false, how well attefted foever they be ; they ought never to charge others with being too credulous: because they themselves then believe one general conclufion, as unreafonable as the most abfurd relation of any miracle, can poffibly be. The true way to avoid credulity, in either cafe, is to confider proper evidence, and to be determined by that. But it is equally unreasonable, to believe every thing false, as to believe every thing true, which depends upon the Teftimony of others. Dd

Supe

Suppofing therefore, that Miracles, which are extraordinary effects produced by some Intelligent power, fuperior to man, in order to give evidence to fomething befide themfelves, do not in their nature imply any thing impoffible to be done, and by confequence are capable of being proved when they are done; we are next to confider,

III. How we may distinguish fuch Miracles as are from God, and wrought in confirmation of fome divine Truth, from fuch as are wrought, or pretended to be wrought, in confirmation of error or falfe doctrine.

This is neceffary to be confidered, because we have already allowed that a power lefs than Omnipotent may work real Miracles. And if we allow that there are Beings both good and bad, who are naturally, in power, far fuperior to mankind; unless we fuppofe them perpetually restrained by God Almighty from ever producing any effect, which can become fenfible to us, though it be never fo much within the compass of their natural power and will to effect it; then we must endeavour to find out fome way to distinguish such unusual effects, as are occafionally produced by the

affistance

affistance of God or Good Angels, from fuch as are wrought by the Devil and his Agents; fince, without fome means of diftinction, we cannot make any good ufe of either.

Now the difference, between these two forts of Miracles, does not always depend upon one fingle point; but upon the confidering and comparing of feveral circumstances taken together; which should make us the more careful that we be not rafhly furprized into a mistake, upon one fudden or fingle appearance, before we have viewed the rest.

Marks of diftinction proper to the forming a true judgment about the matter will arise, partly from the things which are done; that is, the Miracles themfelves; and partly from the End for which they are done, or from the nature of that thing which is intended to be proved by them. And when both these are fuch as are worthy of God, according to the beft natural notions which we can have of his Attributes and Perfections, then we may juftly conclude, that they are from God, or from fuch powers as act by his commiffion and di

rection.

1. As to the Miracles themselves, those which are divine, will have fome apparent. circumftances of advantage, to diftinguish them Dd 2

from

from fuch as are either delufive or diabolical, if they are fincerely and carefully attended to. Upon comparison, a confiderate Enquirer may discover of what kind they are, either by their Greatnefs, or Number, or Long continuance, or vifible tendency to the Good and Benefit of

men.

1. Their Greatnefs often difcovers whence they proceed: It was this' which distinguished the Miracles wrought by Mofes and Aaron, from those which were wrought by the Magicians of Egypt. It is faids, that They turned their rods into Serpents as Aaron did; but Aaron's rod had this advantage, that it devoured their rods. It is also faid, that upon turning the waters into blood, the Magicians did fo with their enchantments. And again, that as Moses brought up frogs, fo the Magicians likewife brought up frogs upon the land of Egypt. But the deftroying those frogs at the appointed time, is attributed to Mofes only. And then,as to the turning the duft of the earth into lice, this the Magicians could not do, but owned it was the finger of God. Whether this exceeded abfolutely the Natural power of wicked Spirits, any more than the pro

& Exo l. 7. 127

y 22.

h Exod. E. 7.