FromthatwhichIhaveheresetdown，ofthenatureanduseofamiracle，wemaydefineitthus：amiracleisaworkofGodbesidesHisoperationbythewayofnature，ordainedintheCreationdoneforthemakingmanifesttoHiselectthemissionofanextraordinaryministerfortheirsalvation。
Andfromthisdefinition，wemayinfer：first，thatinallmiraclestheworkdoneisnottheeffectofanyvirtueintheprophet，becauseitistheeffectoftheimmediatehandofGod；thatistosay，Godhathdoneit，withoutusingtheprophetthereinasasubordinatecause。
Secondly，thatnodevil，angel，orothercreatedspiritcandoamiracle。Foritmusteitherbebyvirtueofsomenaturalscienceorbyincantation，thatis，virtueofwords。Foriftheenchantersdoitbytheirownpowerindependent，thereissomepowerthatproceedethnotfromGod，whichallmendeny；andiftheydoitbypowergiventhem，thenistheworknotfromtheimmediatehandofGod，butnatural，andconsequentlynomiracle。
TherebesometextsofScripturethatseemtoattributethepowerofworkingwonders，equaltosomeofthoseimmediatemiracleswroughtbyGodHimself，tocertainartsofmagicandincantation。As，forexample，whenwereadthataftertherodofMosesbeingcastonthegroundbecameaserpent，“themagiciansofEgyptdidthelikebytheirenchantments“；*andthatafterMoseshadturnedthewatersoftheEgyptianstreams，rivers，ponds，andpoolsofwaterintoblood，“themagiciansofEgyptdidlikewise，withtheirenchantments“；*2andthatafterMoseshadbythepowerofGodbroughtfrogsupontheland，“themagiciansalsodidsowiththeirenchantments，andbroughtupfrogsuponthelandofEgypt“；*3willnotmanbeapttoattributemiraclestoenchantments；thatistosay，totheefficacyofthesoundofwords；andthinkthesameverywellprovedoutofthisandothersuchplaces？AndyetthereisnoplaceofScripturethattellethuswhatanenchantmentis。Ifthereforeenchantmentbenot，asmanythinkit，aworkingofstrangeeffectsbyspellsandwords，butimpostureanddelusionwroughtbyordinarymeans；andsofarfromsupernatural，astheimpostorsneednotthestudysomuchofnaturalcauses，buttheordinaryignorance，stupidity，andsuperstitionofmankind，todothem；thosetextsthatseemtocountenancethepowerofmagic，witchcraft，andenchantmentmustneedshaveanothersensethanatfirstsighttheyseemtobear。
Foritisevidentenoughthatwordshavenohavenoweffectbutonthosethatunderstandthem，andthentheyhavenootherbuttosignifytheintentionsorpassionsofthemthatspeak；andtherebyproducehope，fear，orotherpassions，orconceptionsinthehearer。Thereforewhenarodseemethaserpent，orthewatersblood，oranyothermiracleseemethdonebyenchantment；ifitbenottotheedificationofGod’speople，nottherod，northewater，noranyotherthingisenchanted；thatistosay，wroughtuponbythewords，butthespectator。Sothatallthemiracleconsistethinthis，thattheenchanterhasdeceivedaman；whichisnomiracle，butaveryeasymattertodo。
Forsuchistheignoranceandaptitudetoerrorgenerallyofallmen，butespeciallyofthemthathavenotmuchknowledgeofnaturalcauses，andofthenatureandinterestsofmen，asbyinnumerableandeasytrickstobeabused。Whatopinionofmiraculouspower，beforeitwasknowntherewasascienceofthecourseofthestars，mightamanhavegainedthatshouldhavetoldthepeople，thishour，orday，thesunshouldbedarkened？Ajuggler，bythehandlingofhisgobletsandothertrinkets，ifitwerenotnowordinarilypractised，wouldbethoughttodohiswondersbythepoweratleastoftheDevil。
Amanthathathpractisedtospeakbydrawinginofhisbreathwhichkindofmeninancienttimewerecalledventriloquiandsomaketheweaknessofhisvoiceseemtoproceed，notfromtheweakimpulsionoftheorgansofspeech，butfromdistanceofplace，isabletomakeverymanymenbelieveitisavoicefromheaven，whatsoeverhepleasetotellthem。Andforacraftymanthathathenquiredintothesecretsandfamiliarconfessionsthatonemanordinarilymakethtoanotherofhisactionsandadventurespast，totellthemhimagainisnohardmatter；andyettherebemanythatbysuchmeansasthatobtainthereputationofbeingconjurers。ButitistoolongabusinesstoreckonuptheseveralsortsofthosemenwhichtheGreekscalledthaumaturgi，thatistosay，workersofthingswonderful；andyetthesedoalltheydobytheirownsingledexterity。
Butifwelookupontheimpostureswroughtbyconfederacy，thereisnothinghowimpossiblesoevertobedonethatisimpossibletobebelieved。Fortwomenconspiring，onetoseemlame，theothertocurehimwithacharm，willdeceivemany：butmanyconspiring，onetoseemlame，anothersotocurehim，andalltheresttobearwitness，willdeceivemanymore。
Inthisaptitudeofmankindtogivetoohastybelieftopretendedmiracles，therecantherecanbenobetternorIthinkanyothercautionthanthatwhichGodhathprescribed，firstbyMosesasIhavesaidbeforeintheprecedentchapter，inthebeginningofthethirteenthandendoftheeighteenthofDeuteronomy；thatwetakenotanyforprophetsthatteachanyotherreligionthanthatwhichGod’slieutenant，whichatthattimewasMoses，hathestablished；
norany，thoughheteachthesamereligion，whosepredictionwedonotseecometopass。Mosesthereforeinhistime，andAaronandhissuccessorsintheirtimes，andthesovereigngovernorofGod’speoplenextunderGodHimself，thatistosay，theheadoftheChurchinalltimes，aretobeconsultedwhatdoctrinehehathestablishedbeforewegivecredittoapretendedmiracleorprophet。
Andwhenthatisdone，thethingtheypretendtobeamiracle，wemustbothseeitdoneanduseallmeanspossibletoconsiderwhetheritbereallydone；andnotonlyso，butwhetheritbesuchasnomancandothelikebyhisnaturalpower，butthatitrequirestheimmediatehandofGod。AndinthisalsowemusthaverecoursetoGod’slieutenant，towhominalldoubtfulcaseswehavesubmittedourprivatejudgements。Forexample，ifamanpretendthataftercertainwordsspokenoverapieceofbread，thatpresentlyGodhathmadeitnotbread，butagod，oraman，orboth，andneverthelessitlookethstillaslikebreadaseveritdid，thereisnoreasonforanymantothinkitreallydone，norconsequentlytofearhimtillheenquireofGodbyhisvicarorlieutenantwhetheritbedoneornot。
Ifhesaynot，thenfolloweththatwhichMoses，saith“hehathspokenitpresumptuously；thoushaltnotfearhim。“*Ifhesayitisdone，thenheisnottocontradictit。Soalsoifweseenot，butonlyheartellofamiracle，wearetoconsultthelawfulChurch；thatistosay，thelawfulheadthereof，howfarwearetogivecredittotherelatorsofit。AndthisischieflythecaseofmenthatinthesedaysliveunderChristiansovereigns。ForinthesetimesIdonotknowonemanthateversawanysuchwondrouswork，donebythecharmoratthewordorprayerofaman，thatamanenduedbutwithamediocrityofreasonwouldthinksupernatural：andthequestionisnomorewhetherwhatweseedonebeamiracle；whetherthemiraclewehear，orreadof，werearealwork，andnottheactofatongueorpen；butinplainterms，whetherthereportbetrue，oralie。Inwhichquestionwearenoteveryonetomakeourownprivatereasonorconscience，butthepublicreason，thatisthereasonofGod’ssupremelieutenant，judge；andindeedwehavemadehimjudgealready，ifwehavegivenhimasovereignpowertodoallthatisnecessaryforourpeaceanddefence。Aprivatemanhasalwaystheliberty，becausethoughtisfree，tobelieveornotbelieveinhisheartthoseactsthathavebeengivenoutformiracles，accordingasheshallseewhatbenefitcanaccrue，bymen’sbelief，tothosethatpretendorcountenancethem，andtherebyconjecturewhethertheybemiraclesorlies。Butwhenitcomestoconfessionofthatfaith，theprivatereasonmustsubmittothepublic；thatistosay，toGod’slieutenant。ButwhoisthislieutenantofGod，andheadoftheChurch，shallbeconsideredinitsproperplacehereafter。
OFTHESIGNIFICATIONINSCRIPTUREOFETERNALLIFE，HELL，SALVATION，THEWORLDTOCOME，ANDREDEMPTION
THEmaintenanceofcivilsocietydependingonjustice，andjusticeonthepoweroflifeanddeath，andotherlessrewardsandpunishmentsresidinginthemthathavethesovereigntyoftheCommonwealth；itisimpossibleaCommonwealthshouldstandwhereanyotherthanthesovereignhathapowerofgivinggreaterrewardsthanlife，andofinflictinggreaterpunishmentsthandeath。Nowseeingeternallifeisagreaterrewardthanthelifepresent，andeternaltormentagreaterpunishmentthanthedeathofnature，itisathingworthytobewellconsideredofallmenthatdesire，byobeyingauthority，toavoidthecalamitiesofconfusionandcivilwar，whatismeantinHolyScripturebylifeeternalandtormenteternal；andforwhatoffences，andagainstwhomcommitted，menaretobeeternallytormented；andforwhatactionstheyaretoobtaineternallife。
AndfirstwefindthatAdamwascreatedinsuchaconditionoflifeas，hadhenotbrokenthecommandmentofGod，hehadenjoyeditintheParadiseofEdeneverlastingly。Fortherewasthetreeoflife，whereofhewassolongallowedtoeatasheshouldforbeartoeatofthetreeofknowledgeofgoodandevil，whichwasnotallowedhim。Andthereforeassoonashehadeatenofit，GodthrusthimoutofParadise，“lestheshouldputforthhishand，andtakealsoofthetreeoflife，andliveforever。“*Bywhichitseemethtomewithsubmissionneverthelessbothinthis，andinallquestionswhereofthedeterminationdependethontheScriptures，totheinterpretationoftheBibleauthorizedbytheCommonwealthwhosesubjectIamthatAdam，ifhehadnotsinned，hadhadaneternallifeonearth；andthatmortalityentereduponhimself，andhisposterity，byhisfirstsin。
Notthatactualdeaththenentered，forAdamthencouldneverhavehadchildren；whereashelivedlongafter，andsawanumerousposterityerehedied。Butwhereitissaid，“Inthedaythatthoueatestthereof，thoushaltsurelydie，“*2itmustneedsbemeantofhismortalityandcertitudeofdeath。SeeingtheneternallifewaslostbyAdam’sforfeiture，incommittingsin，hethatshouldcancelthatforefeiturewastorecovertherebythatlifeagain。NowJesusChristhathsatisfiedforthesinsofallthatbelieveinhim，andthereforerecoveredtoallbelieversthateternallifewhichwaslostbythesinofAdam。AndinthissenseitisthatthecomparisonofSt。Paulholdeth：“Asbytheoffenceofone，judgementcameuponallmentocondemnation；evensobytherighteousnessofone，thefreegiftcameuponallmentojustificationoflife。“*3Whichisagainmoreperspicuouslydeliveredinthesewords，“Forsincebymancamedeath，bymancamealsotheresurrectionofthedead。ForasinAdamalldie，evensoinChristshallallbemadealive。“*4
ConcerningtheplacewhereinmenshallenjoythateternallifewhichChristhathobtainedforthem，thetextsnextbeforeallegedseemtomakeitonearth。Forif，asinAdam，alldie，thatis，haveforfeitedParadiseandeternallifeonearth，evensoinChristallshallbemadealive；thenallmenshallbemadetoliveonearth；forelsethecomparisonwerenotproper。HereuntoseemethtoagreethatofthePsalmist，“UponZionGodcommandedtheblessing，evenlifeforevermore“；*forZionisinJerusalemuponearth：asalsothatofSt。
John，“TohimthatovercomethIwillgivetoeatofthetreeoflife，whichisinthemidstoftheParadiseofGod。“*2ThiswasthetreeofAdam’seternallife；buthislifewastohavebeenonearth。ThesameseemethtobeconfirmedagainbySt。John，wherehesaith，“IJohnsawtheholycity，newJerusalem，comingdownfromGodoutofheaven，preparedasabrideadornedforherhusband“：andagain，verse10，tothesameeffect；asifheshouldsay，thenewJerusalem，theParadiseofGod，atthecomingagainofChrist，shouldcomedowntoGod’speoplefromheaven，andnottheygouptoitfromearth。Andthisdiffersnothingfromthatwhichthetwomeninwhiteclothingthatis，thetwoangelssaidtotheApostlesthatwerelookinguponChristascending：“ThissameJesus，whoistakenupfromyouintoheaven，shallsocome，asyouhaveseenhimgoupintoheaven。“WhichsoundethasiftheyhadsaidheshouldcomedowntogovernthemunderhisFathereternallyhere，andnottakethemuptogoverntheminheaven；andisconformabletotherestorationofthekingdomofGod，institutedunderMoses，whichwasapoliticalgovernmentoftheJewsonearth。Again，thatsayingofourSaviour，“thatintheresurrectiontheyneithermarry，noraregiveninmarriage，butareastheangelsofGodinheaven，“isadescriptionofaneternallife，resemblingthatwhichwelostinAdaminthepointofmarriage。ForseeingAdamandEve，iftheyhadnotsinned，hadlivedoneartheternallyintheirindividualpersons，itismanifesttheyshouldnotcontinuallyhaveprocreatedtheirkind。Forifimmortalsshouldhavegenerated，asmankinddothnow，theearthinasmalltimewouldnothavebeenabletoaffordthemplacetostandon。TheJewsthataskedourSaviourthequestion，whosewifethewomanthathadmarriedmanybrothersshouldbeintheresurrection，knewnotwhatweretheconsequencesoflifeeternal：andthereforeourputstheminmindofthisconsequenceofimmortality；thatthereshallbenogeneration，andconsequentlynomarriage，nomorethanthereismarriageorgenerationamongtheangels。ThecomparisonbetweenthateternallifewhichAdamlost，andourSaviourbyhisvictoryoverdeathhathrecovered，holdethalsointhis，thatasAdamlosteternallifebyhissin，andyetlivedafteritforatime，sothefaithfulChristianhathrecoveredeternallifebyChrist’spassion，thoughhedieanaturaldeath，andremaindeadforatime；namely，tilltheresurrection。ForasdeathisreckonedfromthecondemnationofAdam，notfromtheexecution；solifeisreckonedfromtheabsolution，notfromtheresurrectionofthemthatareelectedinChrist。
Thattheplacewhereinmenaretoliveeternally，aftertheresurrection，istheheavens，meaningbyheaventhosepartsoftheworldwhicharethemostremotefromearth，aswherethestarsare，orabovethestars，inanotherhigherheaven，calledcoelumempyreumwhereofthereisnomentioninScripture，norgroundinreason，isnoteasilytobedrawnfromanytextthatIcanfind。BytheKingdomofHeavenismeantthekingdomoftheKingthatdwellethinheaven；