Histories of Visions Apparitions Prophecies Spirits Divinations, Part 2 · Chapter 22
CHAP. XXII. From the rarity of Miracles.
1 WHether every thing that is affected above, beſides, or againſt the courſe and order, faculty and power, hope and expectation of nature; may truly be ſaid to be miraculous? Not every thing. 1. Becauſe, it is not a thing effected againſt particular nature, but againſt whole nature, that makes a Miracle. 2. Becauſe in particular nature, there are antipolliges, or occult qualities of actives and paſſives; naturally acting, or diſpoſed to act one againſt another. 3. Becauſe it is neither nature acting contrary to ſome part of her ſelf; nor is it Art urging or tempting Nature: but it is God totally exceeding the law, vertue, and order of Nature; that makes it to be a Miracle. 4. Becauſe many things may be done againſt Nature, or natural propenſity; which notwithſtanding are but ordinary and trivial; as the cauſing of heavy things to aſcend upwards, &c. 5. Becauſe there are many ſins and vices, that are againſt Natures law and vertue, which who will ſay that they are miraculous? Therefore we conclude againſt Magical Mirabilaries? that although every Miracle be an act or effect above Nature: yet every act or effect beſides, or againſt Nature, is not a Miracle.
2. Whether that may abſolutely be ſaid to be a Miracle, whoſe effect is manifeſt; and whoſe cauſe is occult or unknown to us? No. Except it be acted ſimply by the firſt cauſe; and for cauſes onelyonly known to him. 2. Except it exceeds all mans exact knowledge indifferently; one as well as another. 3. Except the cauſe be altogether paſt ſuch finding out, even to ſober and prudential obſervation, art, induſtry. Otherwiſe, it ſhould not be a Miracle, ſo as it is in it ſelf, but ſo as it appears to us. Our ignorance ſhould neceſſarily come into the cauſe of Miracles. That ſhould be miraculous to one man; which is not ſo to another. And a prophane curioſity of Art would boaſt of more light, and experiment in divine works: then indeed is vouchſafed to the perſwaſion of a pious faith.
3. Whether the power of working Miracles be not proper to God alone? This muſt be affirmed, and cannot be denyed. 1. Becauſe He onelyonly can work a Miracle of himſelf, to whom nothing is a Miracle. 2. Becauſe He onelyonly can work againſt the order of Nature, and ſecond cauſes, whoſe will is ſufficient to inſtitute, Order, alter all things. 3. Becauſe God is a tranſcendent, and is not under, nor yet within the predicament, of any part of the whole order of Nature; as the creature is: and therefore he onelyonly can act that againſt, and beſides above the order of Nature; which the creature cannot. 4. Becauſe a divine power requires not a ſubject to work upon (for it is able to create all things of nothing) neither looks it at the poſſibility, or propenſity of that ſubject, to the producing of the effect, as every created power doth. 5. Becauſe the proper cauſe of a Miracle muſt not onelyonly be uncreated, infinite, omnipotent, indeterminate, &c. But it muſt alſo be occult, unſearchable, incomprehenſible: now no cauſe is ſimply ſo; but the hidden God himſelf. 6. Becauſe it cannot be a Miracle, unleſs it be abſolutely, and univerſally wonderful; or to be equally admired of all creatures of the ſame kinde. Now it is onelyonly for God; and neither for Angels, or men, to do ſuch things, as ſhall be admirable to their fellows, and not ſo to themſelves. 7. Becauſe if any other could work Miracles but God, or but by God, then Miracles could not be the indubitable ſignes, and proofs of a God; nor of Gods Word, and Truth.
4. Whether the good Angels can do Miracles? Miniſterially, and inſtrumentally they may: but not principally and authoritatively. For Angels are finite both in their nature, apprehenſion, and power. And divine Miracles (abſolutely conſidered) are as ſtrange and wonderful to them: as they are to us men. Yet Angels (out of the vertue and perſpicuity of their own nature) may know how to do many things, that may ſeem miraculous, or be marveilous to us. Becauſe they are a ſuperior power or vertue unknown to us; and may have a particular power (over inferiours) not known to us; and therefore may act above, beſides, againſt the particular order of Nature, that is known to us. But being part of whole created nature themſelves, they cannot act againſt it (the main reaſon of a Miracle) for ſo they ſhould act againſt themſelves
5. Whether Devils can do Miracles? If not Angels; much leſſe devils. Neither doth the Lord make uſe of the devils to be inſtruments of his mighty works; as he doth of the Angels. For Miracles were never intended or effected (immediately or mediately) but for the confirmation of the truth: to which the devils are no apt inſtruments; becauſe all that they do is with intent to ſeduce therefrom. The devils indeed have a faculty, and ſagacity (both much enabled by long experience in things) above us men: and ſo may work (in many things) to amaze, as well as delude us. But ſuch ſtupendous and prodigious facts, as they (by divine permiſſion) buſie themſelves about, are no true Miracles: becauſe falſe, either as touching the reality of the effect; or elſe the ſincerity of the intent. And for the reality of effect, it is not ſo much thanks to their admirable power, or manner of working, as to the natural (though ſecret) diſpoſition of the matter they work upon. Neither are they permitted often to work any reality of effect (but onelyonly to delude with preſtigious appearances) becauſe God ſeldom ſuffers Nature, or the creature to be ſo blemiſhed, or abuſed. And though they had a liberty to effect really, in things to be admired: yet (ſo falſe is their diſpoſition) they would chuſe, and labour to be preſtigious. And where they are tempted (or urged as they ſay, by Art) to do thoſe things that are not within their power, or permiſſion: there are they forced to be preſtigious, and deluſory; for the ſaving of their credit amongſt their own. Now this preſtigiouſneſſe or illuſion (whether freely from themſelves, or as it were forced by others) is a ſigne of their impotency, as well as their fallacy: and either of them are a ſufficient argument to exclude them utterly from a power of working Miracles. And therefore, if they will needs be contending for the devils power in, and by Magicians, Aſtrologers, Necromancers Conjurers, Witches, &c. We leave both them, & theirs, to their lyingwonders.
6. Whether there be any ſuch ſecrets in Nature, as whereby to work Miracles? Although it be confeſt, that there are ſundry admirable ſecrets hidden in Natures boſome: yet we muſt profeſſe, that her hand is here ſhortned. Becauſe it is the nature of a Miracle to exceed Natures power. It muſt be above, beſides, againſt Nature: and not particular onelyonly, but univerſal, or whole created Nature. Though a Miracle be wrought in Nature, yet it muſt be quite beyond Natures principles, law, order. Nature of it ſelf muſt not ſo much as incline or diſpoſe to it. Yea it muſt be in the very nature of the thing to be otherwiſe, then the Miracle hath made it. Alwayes, the more alien the effect is to Nature, and the more remore from Natures order: the greater is the Miracle, and the more to be admired. Wherefore we conclude (againſt thoſe Mirions, who would make themſelves to be Natures Apes) that not onelyonly any particular nature, is not able to worke a Miracle beſides, or againſt the order of whole Nature: but the vertue even of whole Nature, is not able to worke a Miracle upon any particular nature whatſoever.
7. Whether Miracles may be wrought by Art? The flat Negative is to be concluded upon theſe Arguments. 1. Art cannot exceed Nature. Now Nature (in all her mirables) is but Miracles Ape; and Art is but Natures Ape: what then are the Magical Mirabilaries (at moſt) but Apes of Art? 2. The ſtrength of Art is acquiſite: the vertue of Miracles is infuſed. 3. An Art operates onelyonly according to reaſon and knowledge: but a Miracle altogether above them. 4. Art effects nothing, but according to ordinary rules, obſervations, experiments, cuſtoms: but a Miracle is ſo extraordinary, that it were no Miracle, except it were effected contrary to all theſe. 5. Art (for the moſt part) is of neceſſaries: a Miracle (for the moſt part) is of contingents. 6. If Art ſerved to worke Miracles, then were the power of them acquiſite, arbitrary, of mans will, and induſtry: yea one man might do Miracles as well as another. 7. None of Gods ſervants ever wrought Miracles by Art. 8. If it were in the Artiſts power, it ſhould be a Miracle to one man, and not to another. 9. Prophane men, and the greateſt tempters of God, the Devil, and Nature, ſhould ſo do moſt Miracles. 10. Art rather ſerves to prevent many things for ſeeming Miraculous: becauſe it helps to finde out the ſuddain cauſe. For either it lets to underſtand the cauſe, or not: if it doth not, then it is no Art; if it doth, then it is no Miracle.
8. Whether it be lawful, neceſſary, convenient (not onelyonly for the working of Miracles, but for the finding out of Mirables) to operate (either by Art, or violence) againſt the order plac't in Nature? Doubtleſſe, it is no further lawful; then it may be either neceſſary, or convenient. That is probably, and directly tending to ſome publike, or private uſe, or benefit. Nature may have many pretty mirables (which they title Admired Auditions, Natural hiſtory, Mirables of the world, Occult Miracles of Nature, Occult Philoſophie, ſubtilities and varieties of things, ſecrets, myſteries, memorables, unheard of curioſities, &c.) Yet for all that, are they not ſuch, as Magicians fain, or fable, in animals, plants, herbs, ſtones, &c. Nor are they (a many of them) ſo mirable in themſelves; as either to mens fancies, or ignorances. Her actives, and paſſives, ſimpathies, and antipathies, are ſo occult and profound: as who can tell where to finde them; or how to apply them; ſo as to urge Nature (by the help of Art) to worke wonders? Who can do ſuch a thing (eſpecially make it his trade, profeſſion, oſtentation, ſo to do) and not be ſubject to, or guilty of tempting God, provoking the Devil, tormenting Nature, abuſing the creature, loſing time, diſparaging himſelf, and deluding the world? It is for none but God to worke abſolutely againſt the order of whole created Nature: becauſe he could have inſtituted another order of Nature. And all things are ſubject to him; not ſo much from a neceſſity of Nature, and ſecond cauſes: as according to the abſoluteneſſe of his own power, and liberty of his own will. And it is for none to undertake to alter the order of particular Nature; but in, by, under, and for God: yea (I may ſay) according to God; and not otherwiſe. As. 1. God acteth not againſt the order of nature (in any particular of it) ſave onelyonly upon juſt and weighty cauſes: how then dare prophane men offer to do ſuch a thing joculatorily, jugglingly, to make ſport and paſtime; or yet for no other end or uſe, but vain and idle experiments ſake; or onelyonly to feed, or ſatisfie vain and preſumptuous curioſity? 2. God, though he may act againſt that order which one creature hath to another: yet acts he not againſt that order, which the creature hath to himſelf. For ſhould he act againſt the order of nature, as it depends upon himſelf; he ſhould ſo act againſt himſelf: in like manner, neither ought man to act againſt the order of nature, or of the creature ſo far forth as it depends upon God; nor yet ſo far forth as it is not intended by God, to be ſerviceable and uſeful unto men. 3. God acts not againſt the law and courſe of nature, ſo as to violate his own great Law; ſo that of his wiſdome, goodneſſe, juſtice, in diſpoſing the creature: neither ought men ſo to do, beyond the great Law of uſing the creature aright, and to thoſe very ends for which God ordained it. For it can never be lawful or warrantable, ſo to tranſgreſſe natures order, as to abuſe the creature in any kinde. Now do they not know, that the creature may as well be ſpiritually, and ſpeculatively abuſed, by ſuperſtition, and curioſity: as practically, and carnally, by violence, or ſenſuality.
9. Why, amongſt all the Miracles that Chriſt wrought againſt the Devils, among men, and in the other creatures: he did work none at all from, or by the heavenly bodies, the ſtars? Beſides the reaſon above mentioned, why he refuſed to ſhew a ſigne from heaven; this may now be added above all the reſt. It was becauſe there now was a greater Miracle wrought upon the earth, then ever was wrought in the Heavens. Even the myſterious Miracle, or miraculous Myſtery of God and Man. Doing ſuch works upon earth, as whereat the Angels, and whole powers of heaven might well ſtand amazed with admiration. Indeed there was a wonder in Heaven, a ſtar (a new ſtar) at his birth: and another wonder in Heaven, an Eclipſe of the Sun (a new Eclipſe) at his death. Such a ſtar, and ſuch an Eclipſe, as were miracles (in their nature, ſite, motion, portent) to all other ſtars, and Eclipſes. Such a ſtar, and ſuch an Eclipſe, as were the myſteries of all other ſtars and Eclipſes. Set apart to ſignifie his power in Heaven, at the greateſt inſtants of his infirmity upon earth. Thus they teſtified of him; and yet was not among theſe Miracles, nor mighty works that were wrought by him.
10 Whether Miracles may be wrought out of the Church. Although we make not the power of working miracles to be the perpetual note of Gods Church: yet we determine the Church to be the proper ſeat of them. And in determining, we do thus diſtinguiſh; That God may be pleaſed to work miracles all the world over; and that by his Angles, as his Miniſters in the Government thereof: but employs not men to that purpoſe, ſave onelyonly within his Church. And do diſtinguiſh again, that privative miracles, or thoſe of wrath and judgment, may be wrought out of the Church: but not poſitive, or thoſe of Grace and mercy. And our reaſons are. 1. Becauſe the main end of working Miracles is for the plantation and confirmation of the Goſpel, the truth of Gods word: and that cannot be without the Church. 2. The power of working Miracles is from a promiſe, and that belongs to the Church alone. 3. In a Miracle is conſiderable not ſo much the evident effect as the ſecret intent, and this conſideration is onelyonly for the faithful in the Church. 4. The truth of the word is not to be meaſured by miracles; but the truth of miracles by the Word: and where is that but in the Church? 5. Miracles tend as to the glory of God, ſo to the edification of the Godly; and who looks for that or them, out of Gods Church. 6. Satans ſtupendous prodigies are moſtly wrought out of the Church: but Gods wonderful miracles within it. 7. Though it hath been ſaid, that miracles were intended for Infidels; yet were they not effected but by believers: and by believers, either to convince, or to convert thoſe Infidels.
11. Whether wicked men and reprobates may be workers of miracles? Not by Angelical aſſiſtance, not by diabolical confederation, not by the ſecret of Nature, not by the ſtudy of Art: but by divine diſpenſation they may. 1. Becauſe God may be pleaſed to employ them to this purpoſe; and yet give them no more but a faith of miracles; which is common to reprobates. 2. Becauſe that of miracles is a gift not ſimply making accepted: but may be given onelyonly for others ſakes. 3. God hath wrought miracles by dead inſtruments: and why not by men of a dead faith, and dead in treſpaſſes and ſinnes? 4. Wicked men may be uſed in the working of miracles, for a teſtimony of Gods truth: yet not in a manifeſtation of their own graces. 5. Bad men have been imployed in working of miracles: that good men might not be proud, or overweening of common gifts. 6. The working of miracles is not appropriated to godly men: leſt ordinary Graces might be undervalued; and weak Chriſtians might take ſcandal, and deſpair in their defect of the extraordinary gift.
12. Wherein differ true and falſe miracles: or divine and diabolical; Theological, and magical? 1. The one kind are wrought by God, by Angels, Prophets, Apoſtles, and ſometimes by the Saints: the other not but by devils, magicians, Juglers, ungodly men. 2. The one are ſolid and real in effect: the other are phantaſmatical, and praeſtigiouſly deceiveing the ſenſe. 3. The one God freely calls to do: the other are not done but by tempting both God, and the Devil. 4. The one are ſerious, and upon occaſions of importance: the other are ludicrous, and ſerve to make vain men ſport. 5. The one tend to confirm the Church: the other to ſeduce from it. 6. The one are liberal: the other mercenary. 7. The one profitable: the other pernicious. 8. The one make humble and modeſt: the other arrogant and full of oſtentation. 9. The one ſerves to inſtruct: the other onelyonly to aſtoniſh. 10. The one are wrought with devout Prayer, Supplication, Thankſgiving: the other by ſuperſtitious imprecation, adjuration, incantation; with many ridiculous ſignes, and execrable ceremonies, nothing pertaining to the producing of the effect. And thus they differ in their Authors, inſtruments, dignity quality, duration, utility, end, and effect.
13. Whether Magicians, Conjurers, Inchanters, Witches, &c work not their miracles, (or rather ſignes, wonders, prodigies, portents) by the devils means? It is affirmed that they do ſo, for theſe reaſons. 1. Becauſe they do them not by God, Angels, Nature, or Art (as appears ſufficiently by what hath been ſaid already) and therefore they muſt needs do them by the devil. 2. Becauſe they operate upon a compact: which is evident in that invocation, adoration, ſacrifice, immolation, &c. is hereunto required. 3. Becauſe they operate by idolatrous, ſuperſtitious, ſorcerous, execrable, ridiculous ſignes, rites and ceremonies. 4. Becauſe they ſecretly invoke, although they outwardly would ſeem to command: which imploration, and imperiouſneſſe, yea and diſſimulation between both theſe, is to God, and good Angels, abominable. 5. Becauſe their Prayers and preparations are blaſpheming, railing, execrating, threatning, prophane, ſuperſtitious, abſurd, ridiculous: which neither God nor good Angel can indure. 6. Becauſe they ſeek either to allure, or compel their operating power, by things ſenſible. 7. Becauſe the fact exceeding Natures order, and Arts efficacy: yet there can be no reaſonable cauſe why ſuch an effect ſhould be aſcribed either to God, or good Angels. 8. Becauſe the effect is by them aſcribed to times, places, figures, characters, rites ceremonies, &c. 9. Becauſe there are uſed hereunto words (beſides names of God, and Angels) barbarous, unknown, inſignificant, incoherent, apocryphal, ſuperſtitious, ſorcerous, detorted, abſurd, ridiculous, &c. 10. Becauſe they make uſe of means unlawful, unapt, and not ordained to ſuch a purpoſe. 11. Becauſe they do their feats upon vain and light occaſions. 12. Becauſe they effect that (or ſeem ſo to do) at a diſtance: which the cauſes themſelves could not naturally do, were they proximately applyed. 13. Becauſe their miracles or wonders are not wrought, but at certain times, in certain places, and by certain means: as under ſuch conſtellations, by ſuch configurations, by ſuch animal parts, ſtones, herbs, preparations, confections, &c. 14. Becauſe they ſeem to make many cautions in the preparation; which they violate in the execution. As they caution to cleanneſſe, chaſtity, temperance, ſobriety, juſtice, charity, &c. yet the exerciſe is wholly of, and to the contrary. 15. Becauſe they are not onelyonly ungodly men that do them: but they do them for wicked ends: As idolatry, murder, theft, covetouſneſſe, luſts, pride, ambition, vain-glory, &c. 16. Becauſe if there be any truth or reality of extraordinary effect, either through natures ſecret diſpoſition, or Arts ſtudious operation: yet diabolical ſuggeſtion intervenes, and prompts the inſtruments to mingle many vanities and fallacies of ſignes and ceremonies, whereby to delude and deceive. 17. Becauſe they are ſeldome or never ſo prodigious and ſtupendous in effecting; as in troubled and diſtracted States. 18. Becauſe their monſtrous prodigies & portents are moſtly wrought out of the Church, or in falſe and heretical Churches, or where the Church is declining, and flitting; or elſe to the ſcandal, prejudice, perſecution of the true Church of Chriſt.
14. Whether there be any verity, or reality of miraculous effect, in thoſe things that are miridically done by the Devill, and Magicians: Reallity of effect there may be ſeen; but of miraculous effect none: That is, there may be ſome reall effect upon the patient indirectly, and conſequentially (as in incantation, ſorcery, effaſcination) although there be none ſuch primarily, and directly, as from a miraculous Agent. For we ſee that men are really affected, and terrified, even from ſpectrous and ludibrious phantaſmes. Our concluſion therefore thus ſtated, ſtands firm, for theſe proofes. 1. The Devill and Magicians cannot doe that which is poſſible to neither apart, nor to both of them together, (no though they had all the Angels joyned to them) that is, to worke true miracles. 2. God ſeldome or never permits. and the devill ſeldome or never intends, any verity and reallity of effect in ſuch caſes; Becauſe he delights to be a falſe emulator, but no true imitator of Gods workes. 3. If there be produced (at any time) any reallity of effect; it is not beyond the ſecret diſpoſition of the matter they worke in; then which nothing can bee more defective to the forme of a miracle. 4. All their miraculous transformations, and tranſportations are but to ſubſtract one thing (by a ſwift and imperceptible motion) and ſubſtitute another in the place; and ſo either delude the phantaſie, or deceive the ſight. 5. Thoſe mutations, or alterations which they worke, are but by actives and paſſives artificially applyed; which though nature alone would not have produced peradventure; yet art alone could never have produced them, without ſome naturall property or capacity thereunto in nature. So that the vertue of effecting is ſimply and primarily in the naturall power, or property; and but ſecondarily, and conditionally, in the artificiall or cunning application. 6. All their repreſentations, and oſtentations are phantaſmaticall and ſpectrous; either in reſpect of the preſtigious tranſpoſition of the object, the organ, or the meane. 7. The intent and end of ſuch their operations are repugnant to true and faithfull profeſſion, and holy and righteous converſation; and ſerving only to inſinuate or confirme a lie; and therefore muſt be but lying wonders at moſt.
15. Whether thoſe things that were done by Pharaohs Magicians, in emulation of Moſes, were miraculous, and real in effect; as his were? Some contend they were ſo: but others (upon better grounds) conclude they were otherwiſe. For 1. What Moſes did, he did at the call or command of God, Exod. 7.6. But the Magicians did theirs at the call or command of Pharaob, verſ. 11. And therefore ſeeing there was not the ſame Authority of doing miracles; doubtleſſe there was not the like efficacy between them, or miraculous effect. 2. The Magicians of Egypt, though it be ſaid, they alſo did ſo, or in like manner: yet it is to be underſtood in ſpecie, non jure; in appearance, but not indeed. Becauſe it is added (by way of differencing) with their inchantments, verſ. 11. And the original word ſome derive from a root that ſignifies to flame, becauſe with fiery flaſhings, and flamings, they uſed to perſtringe the eyes of the beholders: and not onelyonly ſo; but was hereby the greateſt incendiaries, inflaming mens minds with idolatry, ſuperſtition, lies, and calumnies, &c. Others derive it from another root, that ſignifies involving, covering, hiding; to note, with what occult and involved ſlights and covertures, they ſought to conceal their preſtigious pranks; ſo as they might appear otherwiſe then indeed they were. Beſides, the word is ocmmonly uſed (in Hebrew Authors) to ſignifie diabolical and preſtigious works. 3. True miraculous effects may conſiſt, and concord together; and never oppoſe, or deſtroy one another: it is a ſign of falſe circulatory phantaſms, that they are ſoon vaniſhing, and diſperſing, when they preſume to come in competition with true divine miracles. Thus Aarons rod ſwallowed up the rods of the Magicians, verſ. 12. Whether his rod did ſo while it was yet turned into a ſerpent, it skilleth not to diſpute: the Miracle was the greater, if it did ſo after it was turned into a rod again. For there was the form of a miracle confounding the form: but here was the very matter of a miracle deſtroying the very matter of an impoſtor. But what ſay you, if their rods were as phantaſtical and preſtigious as their ſerpents were: and therefore the rather diſpelled even by a ſubſtantial rod? 4. True miracles ſerve to confirm the truth: but to what end ſerved thoſe falſe mirables of the Magicians, but to roborate or harden Pharoahs heart, both againſt Gods meſſage and the true miracles? verſ. 22.5. Concerning that of the Frogs (chap. 8 v 7.) Why did not Phaaoh. command his Magicians, to take away their Frogs? Was it not becauſe theirs were only preſtigious ſpectres, and could offend no more but the ſight; and not infeſt the other (and leſſe deluſive) ſenſes; as the other did? And why calls he for Moſes, and Aaron, to intreate the Lord to take away the Frogs from him: but becauſe they that were of his ſending, were the real Frogs; and thoſe that really plagued him? v 8.6. Wherefore did God cauſe them to fail in counterfeiting the leaſt things (the Lice v. 18.) but that he would thus convince them by the leaſt things, that their greateſt were but counterfeits? And while they confeſſe, this is the finger of God, v. 19. Do they not as good as confeſſe, that each of theirs was the finger of Beelzebub. 7. When the Magicians were ſmitten with boyls and blains, ſo that they could not ſtand before Moſes, ch. 9.11. Why did they not conjure up all their Art and force, to infect Moſes again: if that they had been able to do any thing really as Moſes did? 8. How ſtands the compariſon of hereticks reſiſting the truth; like as Jannes and Iambres withſtood Moſes: 2 Tim 3.8. But that theſe did it by fallacies, or appearances of ſpiritual truth: as they did it by phantaſmes, or appearances of corporeal truth? Many Philoſophical reaſons might be added: but theſe (ſo clear from the Text) are ſufficient to prove them impoſtors. What may we then judge of the later Gipſies: ſince it it was no otherwiſe with their forefathers, theſe Aegyptians?
16. Whether the gift of working miracles be not now ceas't? Miracles were never but extraordinary, and temporary. Their very gift not perpetual: and ſimply no ſaving Grace: but might inſtrumentally be acted even by reprobates, as well as by the elect. Having no principles of working habitually remaining in the Soul. Were intended onelyonly to be certain ſignes, upno great occaſions, and preſent helps, in the defect of ordinary means. Needful in the beginning of the Church; to ſtrengthen weak Faith. They have had their main end already (the ſufficient confirmation of the truth) and the end accompliſhed, that which was deſtinated to the end, might well ceaſe. Chriſt was not onelyonly the moſt eminent in miracles; but in him they had their perfection, and completion. His Diſciples believed in him, before ever they ſaw him do a miracle: how much more then may his Church, without them; that together with the memory of them, hath the ordinances and ordinary means? The permanency of miracles would but have diminiſhed the efficacy of Faith: becauſe it would have been an occaſion not to have believed without them. The truth of the Goſpel would ſtill be called in queſtion, and thought dubious and uncertain; if it always needed ſuch confirmation. The promiſes and faith would thus be evacuated: becauſe the walking would be, not by Faith, but by ſight. There would be no end of ſeeking after ſenſible fignes and means; and ſo prophane men would ſtill be tempting unto them; and weak Chriſtians would be diſcouraged in their defect. Not onelyonly ordinary graces would ſo grow vile; but even miracles themſelves: for they would be thought no miracles, by being ſo commonly obvious, and aſſiduous. What need we to ſtand upon ſuch, when the greateſt work of God, and moſt profitable for man, is not alwayes the greateſt miracle? Have we not perpetually Gods ſpiritual miracles, in our vocation, converſion, juſtification, regeneration, ſanctification, &c.? And his ordinary miracles, in our creation, propagation, conſervation, &c.? And what need we more? To conclude, was there no other cauſe, our ſinnes are ſufficient to make divine miracles to ceaſe: ſhall we then look after Magical miracles, ſignes, and wonders; ſuch as are ſet up by the ſins of men.