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Furthermore, seeing Admiration and Wonder, is consequent to the knowledge and experience, wherewith men are endued, some more, some lesse; it followeth, that the same thing, may be a Miracle to one, and not to another. And thence it is, that ignorant, and superstitious men make great Wonders of those works, which other men, knowing to proceed from Nature, (which is not the immediate, but the ordinary work of God,) admire not at all: As when Ecclipses of the Sun and Moon have been taken for supernaturall works, by the common people; when neverthelesse, there were others, could from their naturall causes, have foretold the very hour they should arrive: Or, as when a man, by confederacy, and secret intelligence, getting knowledge of the private actions of an ignorant, unwary man, thereby tells him, what he has done in former time; it seems to him a Miraculous thing; but amongst wise, and cautelous men, such Miracles as those, cannot easily be done.
Again, it belongeth to the nature of a Miracle, that it be wrought for the procuring of credit to Gods Messengers, Ministers, and Prophets, that thereby men may know, they are called, sent, and employed by God, and thereby be the better inclined to obey them. And therefore, though the creation of the world, and after that the destruction of all living creatures in the universall deluge, were admirable works; yet because they were not done to procure credit to any Prophet, or other Minister of God, they use not to be called Miracles. For how admirable soever any work be, the Admiration consisteth not in that it could be done, because men naturally beleeve the Almighty can doe all things, but because he does it at the Prayer, or Word of a man. But the works of God in Egypt, by the hand of Moses, were properly Miracles; because they were done with intention to make the people of Israel beleeve, that Moses came unto them, not out of any design of his owne interest, but as sent from God. Therefore after God had commanded him to deliver the Israelites from the Egyptian bondage, when he said (Exod 4.1. &c.) "They will not beleeve me, but will say, the Lord hath not appeared unto me," God gave him power, to turn the Rod he had in his hand into a Serpent, and again to return it into a Rod; and by putting his hand into his bosome, to make it leprous; and again by pulling it out to make it whole, to make the Children of Israel beleeve (as it is verse 5.) that the God of their Fathers had appeared unto him; And if that were not enough, he gave him power to turn their waters into bloud. And when hee had done these Miracles before the people, it is said (verse 41.) that "they beleeved him." Neverthelesse, for fear of Pharaoh, they durst not yet obey him. Therefore the other works which were done to plague Pharaoh and the Egyptians, tended all to make the Israelites beleeve in Moses, and were properly Miracles. In like manner if we consider all the Miracles done by the hand of Moses, and all the rest of the Prophets, till the Captivity; and those of our Saviour, and his Apostles afterward; we shall find, their end was alwaies to beget, or confirm beleefe, that they came not of their own motion, but were sent by God. Wee may further observe in Scripture, that the end of Miracles, was to beget beleef, not universally in all men, elect, and reprobate; but in the elect only; that is to say, is such as God had determined should become his Subjects. For those miraculous plagues of Egypt, had not for end, the conversion of Pharaoh; For God had told Moses before, that he would harden the heart of Pharaoh, that he should not let the people goe: And when he let them goe at last, not the Miracles perswaded him, but the plagues forced him to it. So also of our Saviour, it is written, (Mat. 13. 58.) that he wrought not many Miracles in his own countrey, because of their unbeleef; and (in Marke 6.5.) in stead of, "he wrought not many," it is, "he could work none." It was not because he wanted power; which to say, were blasphemy against God; nor that the end of Miracles was not to convert incredulous men to Christ; for the end of all the Miracles of Moses, of Prophets, of our Saviour, and of his Apostles was to adde men to the Church; but it was, because the end of their Miracles, was to adde to the Church (not all men, but) such as should be saved; that is to say, such as God had elected. Seeing therefore our Saviour sent from his Father, hee could not use his power in the conversion of those, whom his Father had rejected. They that expounding this place of St. Marke, say, that his word, "Hee could not," is put for, "He would not," do it without example in the Greek tongue, (where Would Not, is put sometimes for Could Not, in things inanimate, that have no will; but Could Not, for Would Not, never,) and thereby lay a stumbling block before weak Christians; as if Christ could doe no Miracles, but amongst the credulous.
From that which I have here set down, of the nature, and use of a Miracle, we may define it thus, "A MIRACLE, is a work of God, (besides his operation by the way of Nature, ordained in the Creation,) done for the making manifest to his elect, the mission of an extraordinary Minister for their salvation."
And from this definition, we may inferre; First, that in all Miracles, the work done, is not the effect of any vertue in the Prophet; because it is the effect of the immediate hand of God; that is to say God hath done it, without using the Prophet therein, as a subordinate cause.
Secondly, that no Devil, Angel, or other created Spirit, can do a Miracle. For it must either be by vertue of some naturall science, or by Incantation, that is, vertue of words. For if the Inchanters do it by their own power independent, there is some power that proceedeth not from God; which all men deny: and if they doe it by power given them, then is the work not from the immediate hand of God, but naturall, and consequently no Miracle.
There be some texts of Scripture, that seem to attribute the power of working wonders (equall to some of those immediate Miracles, wrought by God himself,) to certain Arts of Magick, and Incantation. As for example, when we read that after the Rod of Moses being cast on the ground became a Serpent, (Exod. 7. 11.) "the Magicians of Egypt did the like by their Enchantments;" and that after Moses had turned the waters of the Egyptian Streams, Rivers, Ponds, and Pooles of water into blood, (Exod. 7. 22.) "the Magicians of Egypt did so likewise, with their Enchantments;" and that after Moses had by the power of God brought frogs upon the land, (Exod. 8. 7.) "the Magicians also did so with their Enchantments, and brought up frogs upon the land of Egypt;" will not a man be apt to attribute Miracles to Enchantments; that is to say, to the efficacy of the sound of Words; and think the same very well proved out of this, and other such places? and yet there is no place of Scripture, that telleth us what on Enchantment is. If therefore Enchantment be not, as many think it, a working of strange effects by spells, and words; but Imposture, and delusion, wrought by ordinary means; and so far from supernaturall, as the Impostors need not the study so much as of naturall causes, but the ordinary ignorance, stupidity, and superstition of mankind, to doe them; those texts that seem to countenance the power of Magick, Witchcraft, and Enchantment, must needs have another sense, than at first sight they seem to bear.
