1. The general nature of them.
2. Their author.
3. Their use.
1. Their general nature and kinds: extraordinary works. Some are either besides nature, when the course of nature is changed, as the standing still of the sun in Joshua's days, the going back of the shadow on Ahaz's dial in Hezekiah's time ; above nature, as the opening of the eyes of a man born blind by Christ, John ix, ; against nature, when the operation of it is obstructed, as when the three children remained untouched in the fiery furnace, Dan. iii. : the fire had not lost its property to burn, for those that cast them in were singed and scorched.
2. The author: they are works exceeding the ability of second causes, and therefore are always done by the power of God, either immediately or mediately, using some creature in the performing of them, as the apostles of Christ. Well, then, the primary efficient cause is God, and the manner of working is extraordinary and un- usual, exceeding the power and force of any creature.
3. The end and use is to confirm some truth. When they are done for curiosity, ostentation, and delight, they are but juggling tricks, and have not God for their author ; much less when they are pre- tended to confirm a false doctrine or evil end. But real miracles do oblige by way of sign, declaring God's interest in or owning of the truth and testimony to which they are annexed. For God, being the ruler of the world, good, merciful, just, it is not to be supposed he will co-operate to a lie or cheat, or leave such a stumbling-block before his creatures.
72 THE SEVENTH SERMON. [2 ThES. II. 9, 10.
II. That the miracles wrought by Christ and his apostles did suf- ficiently prove that they were teachers sent from God, for Christ often appealeth to his works : John v. 36, ' For the works which the Father hath given me to finish, the same works that I do, bear witness of me ;' and John x. 38, ' Though ye believe not me/ that is, his personal verbal testimony, ' believe the works,' that is, his miracles, 'that ye may know and believe that the Father is in me, and I in him.' And when John sent his disciples to know whether he were the Messiah or no (not so much for his own confirmation as their satisfaction) : Mat. xi. 4, ' Go, show him Avhat ye hear and see ;' and what was that ? ' The blind receive their sight, the lame walk, the lepers are cleansed, the deaf hear, and the dead are raised up,' &c. So Kicodemus was convinced by these: John iii. 2, 'We know that thou art a teacher come from God ; for none can do the works that thou dost, except God were with him.' To improve these scriptures, let us consider : —
1. The necessity of this attestation.
2. The sufficiency of it.
1. The necessity there was that Christ's person and office should be thus attested. He had the law of Moses to repeal, which was well known to be God's own law ; a new law to promulgate, which is the law of faith, or the gospel ; and before this could be received, it was needful for him to manifest his authority. Besides, he came to redeem and recover sinners to God from the devil, world, and flesh. And that he might be more readily and cheerfully entertained, it was necessary to be evidenced that he came not only by God's permission, but commission. ' For him hath the Father sealed,' John vi. 27, that is, authorised by miracles. Look, as in the first institution of the Aaronical priesthood, fire came from heaven to consume the sacrifices, whereas afterwards the high priests were consecrated and admitted by the ordinary rites, witliout any such attestation ; so there was a greater necessity then, when God brought forth his Son into the world, and did first set up the gospel state, than there was after- wards, when the course and order of it was settled, and received in the world.
2. The sufficiency of it. The miracles tlicii wrought were numerous, evident, and undeniable, being done publicly in the sight of all, and therefore the clearest attestation to his doctrine, that flesh and blood could expect ; such a stream of holy, necessary miracles, that were lor the most part not acts of pom}), but of succour and relief, and such as could be done by no power less than divine ; not like those ludicrous miracles they talk of in Popery, which look like a cheat rather than a sign from heaven. These miracles of Christ could no way be im- peached ; lor either it must be by some truth of God, which the new revelation did contradict, and delivered by more certain means than those miracles were — but no such revelation was there ; all fairly accorded with those former revelations of his mind given to the ancienf church ; and Christ and his apostles preached no other things than what suited with Moses and the propliets. Acts xxvi. 22 — or else by some greater works which should contradict the testimony of these wonders, as Moses did tiie magicians of Egypt, Exod. vii. 18 ; but no