But they have this peculiar advantage above us, that they can confirm
their faith by continual miracles even to this day. But the truth is,
they allege miracles which are calculated to unsettle a mind otherwise
well established, they are so frivolous and ridiculous, or vain and
false. Nor, if they were ever so preternatural, ought they to have any
weight in opposition to the truth of God, since the name of God ought
to be sanctified in all places and at all times, whether by miraculous
events, or by the common order of nature. This fallacy might
perhaps be more specious, if the Scripture did not apprize us of the
legitimate end and use of miracles. For Mark informs us, that the
miracles which followed the preaching of the apostles were wrought
in confirmation[10] of it, and Luke tells us, that[11] "the Lord gave
testimony to the word of his grace," when "signs and wonders" were
"done by the hands" of the apostles. Very similar to which is the
assertion of the apostle, that "salvation was confirmed" by the
preaching of the Gospel, "God also bearing witness with signs, and
wonders, and divers miracles."[12] But those things which we are told
were seals of the Gospel, shall we pervert to undermine the faith of
the Gospel? Those things which were designed to be testimonials of the
truth, shall we accommodate to the confirmation of falsehood? It
is right, therefore, that the doctrine, which, according to the
evangelist, claims the first attention, be examined and tried in
the first place; and if it be approved, then it ought to derive
confirmation from miracles. But it is the characteristic of sound
doctrine, given by Christ, that it tends to promote, not the glory of
men, but the glory of God.[13] Christ having laid down this proof of
a doctrine, it is wrong to esteem those as miracles which are directed
to any other end than the glorification of the name of God alone. And
we should remember that Satan has his wonders, which, though they
are juggling tricks rather than real miracles, are such as delude the