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ChaptersVItoX

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CHAPTERVI.-OF

MIRACLES.

(1)AsmenareaccustomedtocallDivinetheknowledgewhich

transcendshumanunderstanding,soalsodotheystyleDivine,orthework

ofGod,anythingofwhichthecauseisnotgenerallyknown:forthe

massesthinkthatthepowerandprovidenceofGodaremostclearly

displayedbyeventsthatareextraordinaryandcontrarytotheconception

theyhaveformedofnature,especiallyifsucheventsbringthemanyprofit

orconvenience:theythinkthattheclearestpossibleproofofGod's

existenceisaffordedwhennature,astheysuppose,breaksheraccustomed

order,andconsequentlytheybelievethatthosewhoexplainorendeavour

tounderstandphenomenaormiraclesthroughtheirnaturalcausesare

doingawaywithGodandHisprovidence.(2)Theysuppose,forsooth,that

Godisinactivesolongasnatureworksinheraccustomedorder,andvice

versa,thatthepowerofnatureandnaturalcausesareidlesolongasGod

isacting:thustheyimaginetwopowersdistinctonefromtheother,the

powerofGodandthepowerofnature,thoughthelatterisinasense

determinedbyGod,or(asmostpeoplebelievenow)createdbyHim.(3)

Whattheymeanbyeither,andwhattheyunderstandbyGodandnature

theydonotknow,exceptthattheyimaginethepowerofGodtobelike

thatofsomeroyalpotentate,andnature'spowertoconsistinforceand

energy.

(4)Themassesthenstyleunusualphenomena,"miracles,"andpartly

frompiety,partlyforthesakeofopposingthestudentsofscience,prefer

toremaininignoranceofnaturalcauses,andonlytohearofthosethings

whichtheyknowleast,andconsequentlyadmiremost.(5)Infact,the

commonpeoplecanonlyadoreGod,andreferallthingstoHispowerby

removingnaturalcauses,andconceivingthingshappeningoutoftheirdue

course,andonlyadmiresthepowerofGodwhenthepowerofnatureis

conceivedofasinsubjectiontoit.

(6)ThisideaseemstohavetakenitsriseamongtheearlyJewswho

sawtheGentilesroundthemworshippingvisiblegodssuchasthesun,the

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moon,theearth,water,air,&c,,andinordertoinspiretheconvictionthat

suchdivinitieswereweakandinconstant,orchangeable,toldhowthey

themselveswereundertheswayofaninvisibleGod,andnarratedtheir

miracles,tryingfurthertoshowthattheGodwhomtheyworshipped

arrangedthewholeofnaturefortheirsolebenefit:thisideawasso

pleasingtohumanitythatmengoontothisdayimaginingmiracles,so

thattheymaybelievethemselvesGod'sfavourites,andthefinalcausefor

whichGodcreatedanddirectsallthings.

(7)Whatpretensionwillnotpeopleintheirfollyadvance!(8)They

havenosinglesoundideaconcerningeitherGodornature,theyconfound

God'sdecreeswithhumandecrees,theyconceivenatureassolimitedthat

theybelievemantobeitschiefpart!(9)Ihavespentenoughspacein

settingforththesecommonideasandprejudicesconcerningnatureand

miracles,butinordertoaffordaregulardemonstrationIwillshow-

(10)I.Thatnaturecannotbecontravened,butthatshepreservesa

fixedandimmutableorder,andatthesametimeIwillexplainwhatis

meantbyamiracle.

(11)ILThatGod'snatureandexistence,andconsequentlyHis

providencecannotbeknownfrommiracles,butthattheycanallbemuch

betterperceivedfromthefixedandimmutableorderofnature.

(12)III.Thatbythedecreesandvolitions,andconsequentlythe

providenceofGod,Scripture(asIwillprovebyScripturalexamples)

meansnothingbutnature'sorderfollowingnecessarilyfromhereternal

laws.

(13)IV.Lastly,IwilltreatofthemethodofinterpretingScriptural

miracles,andthechiefpointstobenotedconcerningthenarrativesof

them.

(14)Sucharetheprincipalsubjectswhichwillbediscussedinthis

chapter,andwhichwillserve,Ithink,notalittletofurthertheobjectof

thistreatise.

(15)OurfirstpointiseasilyprovedfromwhatweshowedinChap.IV.

aboutDivinelaw-namely,thatallthatGodwishesordeterminesinvolves

eternalnecessity,andtruth,forwedemonstratedthatGod'sunderstanding

isidenticalwithHiswill,andthatitisthesamethingtosaythatGodwills

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athing,astosay,thatHeunderstandsit;hence,asitfollowsnecessarily,

fromtheDivinenatureandperfectionthatGodunderstandsathingasitis,

itfollowsnolessnecessarilythatHewillsitasitis.(16)Now,asnothing

isnecessarilytruesaveonlyby,Divinedecree,itisplainthattheuniversal

lawsofnaturearedecreesofGodfollowingfromthenecessityand

perfectionoftheDivinenature.(17)Hence,anyeventhappeninginnature

whichcontravenednature'suniversallaws,wouldnecessarilyalso

contravenetheDivinedecree,nature,andunderstanding;orifanyone

assertedthatGodactsincontraventiontothelawsofnature,he,ipsofacto,

wouldbecompelledtoassertthatGodactedagainstHisownnature-an

evidentabsurdity.(18)Onemighteasilyshowfromthesamepremisesthat

thepowerandefficiency,ofnatureareinthemselvestheDivinepowerand

efficiency,andthattheDivinepoweristheveryessenceofGod,butthisI

gladlypassoverforthepresent.

(19)Nothing,then,comestopassinnature(N.B.Idonotmeanhere

by"nature,"merelymatteranditsmodifications,butinfiniteotherthings

besidesmatter.)incontraventiontoheruniversallaws,nay,everything

agreeswiththemandfollowsfromthem,forwhatsoevercomestopass,

comestopassbythewillandeternaldecreeofGod;thatis,aswehave

justpointedout,whatevercomestopass,comestopassaccordingtolaws

andruleswhichinvolveeternalnecessityandtruth;nature,therefore,

alwaysobserveslawsandruleswhichinvolveeternalnecessity,andtruth,

althoughtheymaynotallbeknowntous,andthereforeshekeepsafixed

andmutableorder.(20)Noristhereanysoundreasonforlimitingthe

powerandefficacyofnature,andassertingthatherlawsarefitforcertain

purposes,butnotforall;forastheefficacy,andpowerofnature,arethe

very,efficacyandpowerofGod,andasthelawsandrulesofnatureare

thedecreesofGod,itisineverywaytobebelievedthatthepowerof

natureisinfinite,andthatherlawsarebroadenoughtoembrace

everythingconceivedby,theDivineintellect;theonlyalternativeisto

assertthatGodhascreatednaturesoweak,andhasordainedforherlaws

sobarren,thatHeisrepeatedlycompelledtocomeafreshtoheraidifHe

wishesthatsheshouldbepreserved,andthatthingsshouldhappenasHe

desires:aconclusion,inMyopinion,veryfarremovedfromreason.(21)

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Further,asnothinghappensinnaturewhichdoesnotfollowfromherlaws,

andasherlawsembraceeverythingconceivedbytheDivineintellect,and

lastly,asnaturepreservesafixedandimmutableorder;itmostclearly

followsthatmiraclesareonlyintelligibleasinrelationtohumanopinions,

andmerelymeaneventsofwhichthenaturalcausecannotbeexplainedby

areferencetoanyordinaryoccurrence,eitherbyus,oratanyrate,bythe

writerandnarratorofthemiracle.

(22)Wemay,infact,saythatamiracleisaneventofwhichthecauses

annotbeexplainedbythenaturalreasonthroughareferencetoascertained

workingsofnature;butsincemiracleswerewroughtaccordingtothe

understandingofthemasses,whoarewhollyignorantoftheworkingsof

nature,itiscertainthattheancientstookforamiraclewhatevertheycould

notexplainbythemethodadoptedbytheunlearnedinsuchcases,namely,

anappealtothememory,arecallingofsomethingsimilar,whichis

ordinarilyregardedwithoutwonder;formostpeoplethinkthey

sufficientlyunderstandathingwhentheyhaveceasedtowonderatit.(23)

Theancients,then,andindeedmostmenuptothepresentday,hadno

othercriterionforamiracle;hencewecannotdoubtthatmanythingsare

narratedinScriptureasmiraclesofwhichthecausescouldeasilybe

explainedbyreferencetoascertainedworkingsofnature.(24)Wehave

hintedasmuchinChap.IL,inspeakingofthesunstandingstillinthe

timeofJoshua,andtosayonthesubjectwhenwecometotreatofthe

interpretationofmiracleslateroninthischapter.

(25)Itisnowtimetopassontothesecondpoint,andshowthatwe

cannotgainanunderstandingofGod'sessence,existence,orprovidence

bymeansofmiracles,butthatthesetruthsaremuchbetterperceived

throughthefixedandimmutableorderofnature.(26)Ithusproceedwith

thedemonstration.(27)AsGod'sexistenceisnotself-evident(6)itmust

necessarilybeinferredfromideassofirmlyandincontrovertiblytrue,that

nopowercanbepostulatedorconceivedsufficienttoimpugnthem.(28)

TheyoughtcertainlysotoappeartouswhenweinferfromthemGod's

existence,ifwewishtoplaceourconclusionbeyondthereachofdoubt;

forifwecouldconceivethatsuchideascouldbeimpugnedbyanypower

whatsoever,weshoulddoubtoftheirtruth,weshoulddoubtofour

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conclusion,namely,ofGod'sexistence,andshouldneverbeabletobe

certainofanything.(29)Further,weknowthatnothingeitheragreeswith

oriscontrarytonature,unlessitagreeswithoriscontrarytothese

primaryideas;whereforeifwewouldconceivethatanythingcouldbe

doneinnaturebyanypowerwhatsoeverwhichwouldbecontrarytothe

lawsofnature,itwouldalsobecontrarytoourprimaryideas,andwe

shouldhaveeithertorejectitasabsurd,orelsetocastdoubt(asjust

shown)onourprimaryideas,andconsequentlyontheexistenceofGod,

andoneverythinghowsoeverperceived.(30)Thereforemiracles,inthe

senseofeventscontrarytothelawsofnature,sofarfromdemonstratingto

ustheexistenceofGod,would,onthecontrary,leadustodoubtit,where,

otherwise,wemighthavebeenabsolutelycertainofit,asknowingthat

naturefollowsafixedandimmutableorder.

(31)Letustakemiracleasmeaningthatwhichcannotbeexplained

throughnaturalcauses.(32)Thismaybeinterpretedintwosenses:either

asthatwhichhasnaturalcauses,butcannotbeexaminedbythehuman

intellect;orasthatwhichhasnocausesaveGodandGod'swill.(33)But

asallthingswhichcometopassthroughnaturalcauses,cometopassalso

solelythroughthewillandpowerofGod,itcomestothis,thatamiracle,

whetherithasnaturalcausesornot,isaresultwhichcannotbeexplained

byitscause,thatisaphenomenonwhichsurpasseshumanunderstanding;

butfromsuchaphenomenon,andcertainlyfromaresultsurpassingour

understanding,wecangainnoknowledge.(34)Forwhatsoeverwe

understandclearlyanddistinctlyshouldbeplaintouseitherinitselforby

meansofsomethingelseclearlyanddistinctlyunderstood;whereforefrom

amiracleoraphenomenonwhichwecannotunderstand,wecangainno

knowledgeofGod'sessence,orexistence,orindeedanythingaboutGod

ornature;whereaswhenweknowthatallthingsareordainedandratified

byGod,thattheoperationsofnaturefollowfromtheessenceofGod,and

thatthelawsofnatureareeternaldecreesandvolitionsofGod,wemust

perforceconcludethatourknowledgeofGod,andofGod'swillincreases

inproportiontoourknowledgeandclearunderstandingofnature,aswe

seehowshedependsonherprimalcause,andhowsheworksaccordingto

eternallaw.(35)Whereforesofarasourunderstandinggoes,those

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phenomenawhichweclearlyanddistinctlyunderstandhavemuchbetter

righttobecalledworksofGod,andtobereferredtothewillofGodthan

thoseaboutwhichweareentirelyignorant,althoughtheyappeal

powerfullytotheimagination,andcompelmen'sadmiration.

(36)Itisonlyphenomenathatweclearlyanddistinctlyunderstand,

whichheightenourknowledgeofGod,andmostclearlyindicateHiswill

anddecrees.(37)Plainly,theyarebuttriflerswho,whentheycannot

explainathing,runbacktothewillofGod;thisis,truly,aridiculousway

ofexpressingignorance.(38)Again,evensupposingthatsomeconclusion

couldbedrawnfrommiracles,wecouldnotpossiblyinferfromthemthe

existenceofGod:foramiraclebeinganeventunderlimitationsisthe

expressionofafixedandlimitedpower;thereforewecouldnotpossibly

inferfromaneffectofthiskindtheexistenceofacausewhosepoweris

infinite,butattheutmostonlyofacausewhosepowerisgreaterthanthat

ofthesaideffect.(39)Isayattheutmost,foraphenomenonmaybethe

resultofmanyconcurrentcauses,anditspowermaybelessthanthe

powerofthesumofsuchcauses,butfargreaterthanthatofanyoneof

themtakenindividually.(40)Ontheotherhand,thelawsofnature,aswe

haveshown,extendoverinfinity,andareconceivedbyusas,aftera

fashion,eternal,andnatureworksinaccordancewiththeminafixedand

immutableorder;therefore,suchlawsindicatetousinacertaindegreethe

infinity,theeternity,andtheimmutabilityofGod.

(40)Wemayconclude,then,thatwecannotgainknowledgeofthe

existenceandprovidenceofGodbymeansofmiracles,butthatwecanfar

betterinferthemfromthefixedandimmutableorderofnature.(41)By

miracle,Iheremeananeventwhichsurpasses,oristhoughttosurpass,

humancomprehension:forinsofarasitissupposedtodestroyor

interrupttheorderofnatureorherlaws,itnotonlycangiveusno

knowledgeofGod,but,contrariwise,takesawaythatwhichwenaturally

have,andmakesusdoubtofGodandeverythingelse.

(42)NeitherdoIrecognizeanydifferencebetweenaneventagainst

thelawsofnatureandaneventbeyondthelawsofnature(thatis,

accordingtosome,aneventwhichdoesnotcontravenenature,thoughshe

isinadequatetoproduceoreffectit)-foramiracleiswroughtin,andnot

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beyondnature,thoughitmaybesaidinitselftobeabovenature,and,

therefore,mustnecessarilyinterrupttheorderofnature,whichotherwise

weconceiveofasfixedandunchangeable,accordingtoGod'sdecrees.(43)

If,therefore,anythingshouldcometopassinnaturewhichdoesnot

followfromherlaws,itwouldalsobeincontraventiontotheorderwhich

Godhasestablishedinnatureforeverthroughuniversalnaturallaws:it

would,therefore,beincontraventiontoGod'snatureandlaws,and,

consequently,beliefinitwouldthrowdoubtuponeverything,andleadto

Atheism.

(44)IthinkIhavenowsufficientlyestablishedmysecondpoint,so

thatwecanagainconcludethatamiracle,whetherincontraventionto,or

beyond,nature,isamereabsurdity;and,therefore,thatwhatismeantin

Scripturebyamiraclecanonlybeaworkofnature,whichsurpasses,oris

believedtosurpass,humancomprehension.(45)Beforepassingontomy

thirdpoint,IwilladduceScripturalauthorityformyassertionthatGod

cannotbeknownfrommiracles.(46)Scripturenowherestatesthedoctrine

openly,butitcanreadilybeinferredfromseveralpassages.(47)Firstly,

thatinwhichMosescommands(Deut.xiii.)thatafalseprophetshouldbe

puttodeath,eventhoughheworkmiracles:"Ifthereariseaprophet

amongyou,andgiveththeeasignorwonder,andthesignorwonder

cometopass,saying,Letusgoafterothergods...thoushaltnothearken

untothevoiceofthatprophet;fortheLordyourGodprovethyou,andthat

prophetshallbeputtodeath."(48)Fromthisitclearlyfollowsthat

miraclescouldbewroughtevenbyfalseprophets;andthat,unlessmen

arehonestlyendowedwiththetrueknowledgeandloveofGod,theymay

beaseasilyledbymiraclestofollowfalsegodsastofollowthetrueGod;

forthesewordsareadded:"FortheLordyourGodtemptsyou,thatHe

mayknowwhetheryouloveHimwithallyourheartandwithallyour

mind."

(49)Further,theIsraelites,fromalltheirmiracles,wereunabletoform

asoundconceptionofGod,astheirexperiencetestified:forwhenthey

hadpersuadedthemselvesthatMoseshaddepartedfromamongthem,

theypetitionedAarontogivethemvisiblegods;andtheideaofGodthey

hadformedastheresultofalltheirmiracleswas-acalf!

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(50)Asaph,thoughhehadheardofsomanymiracles,yetdoubtedof

theprovidenceofGod,andwouldhaveturnedhimselffromthetrueway,

ifhehadnotatlastcometounderstandtrueblessedness.(SeePs.Ixxxiii.)

(51)Solomon,too,atatimewhentheJewishnationwasattheheightof

itsprosperity,suspectsthatallthingshappenbychance.(SeeEccles.iii:19,

20,21;andchap.ix:2,3,&c.)

(52)Lastly,nearlyalltheprophetsfounditveryhardtoreconcilethe

orderofnatureandhumanaffairswiththeconceptiontheyhadformedof

God'sprovidence,whereasphilosopherswhoendeavourtounderstand

thingsbyclearconceptionsofthem,ratherthanbymiracles,havealways

foundthetaskextremelyeasy-atleast,suchofthemasplacetrue

happinesssolelyinvirtueandpeaceofmind,andwhoaimatobeying

nature,ratherthanbeingobeyedbyher.(53)Suchpersonsrestassured

thatGoddirectsnatureaccordingtotherequirementsofuniversallaws,

notaccordingtotherequirementsoftheparticularlawsofhumannature,

andtrial,therefore,God'sschemecomprehends,notonlythehumanrace,

butthewholeofnature.

(54)Itisplain,then,fromScriptureitself,thatmiraclescangiveno

knowledgeofGod,norclearlyteachustheprovidenceofGod.(55)Asto

thefrequentstatementsinScripture,thatGodwroughtmiraclestomake

Himselfplaintoman-asinExodusx:2,whereHedeceivedtheEgyptians,

andgavesignsofHimself,thattheIsraelitesmightknowthatHewas

God,-itdoesnot,therefore,followthatmiraclesreallytaughtthistruth,

butonlythattheJewsheldopinionswhichlaidthemeasilyopento

convictionbymiracles.(56)WehaveshowninChap.II.thatthereasons

assignedbytheprophets,orthosewhichareformedfromrevelation,are

notassignedinaccordancewithideasuniversalandcommontoall,butin

accordancewiththeaccepteddoctrines,howeverabsurd,andwiththe

opinionsofthosetowhomtherevelationwasgiven,orthosewhomthe

HolySpiritwishedtoconvince.

(57)ThiswehaveillustratedbymanyScripturalinstances,andcan

furthercitePaul,whototheGreekswasaGreek,andtotheJewsaJew.

(58)ButalthoughthesemiraclescouldconvincetheEgyptiansandJews

fromtheirstandpoint,theycouldnotgiveatrueideaandknowledgeof

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God,butonlycausethemtoadmitthattherewasaDeitymorepowerful

thananythingknowntothem,andthatthisDeitytookspecialcareofthe

Jews,whohadjustthenanunexpectedlyhappyissueofalltheiraffairs.

(59)TheycouldnotteachthemthatGodcaresequallyforall,forthiscan

betaughtonlybyphilosophy:theJews,andallwhotooktheirknowledge

ofGod'sprovidencefromthedissimilarityofhumanconditionsoflifeand

theinequalitiesoffortune,persuadedthemselvesthatGodlovedtheJews

aboveallmen,thoughtheydidnotsurpasstheirfellowsintruehuman

perfection.

(60)Inowgoontomythirdpoint,andshowfromScripturethatthe

decreesandmandatesofGod,andconsequentlyHisprovidence,are

merelytheorderofnature-thatis,whenScripturedescribesaneventas

accomplishedbyGodorGod'swill,wemustunderstandmerelythatit

wasinaccordancewiththelawandorderofnature,not,asmostpeople

believe,thatnaturehadforaseasonceasedtoact,orthatherorderwas

temporarilyinterrupted.(61)ButScripturedoesnotdirectlyteachmatters

unconnectedwithitsdoctrine,whereforeithasnocaretoexplainthings

bytheirnaturalcauses,nortoexpoundmattersmerelyspeculative.(62)

Whereforeourconclusionmustbegatheredbyinferencefromthose

Scripturalnarrativeswhichhappentobewrittenmoreatlengthand

circumstantiallythanusual.(63)OftheseIwillciteafew.

(64)InthefirstbookofSamuel,ix:15,16,itisrelatedthatGod

revealedtoSamuelthatHewouldsendSaultohim,yetGoddidnotsend

SaultoSamuelaspeoplearewonttosendonemantoanother.(65)His

"sending"wasmerelytheordinarycourseofnature.(66)Saulwaslooking

fortheasseshehadlost,andwasmeditatingareturnhomewithoutthem,

when,atthesuggestionofhisservant,hewenttotheprophetSamuel,to

learnfromhimwherehemightfindthem.(67)Fromnopartofthe

narrativedoesitappearthatSaulhadanycommandfromGodtovisit

Samuelbeyondthisnaturalmotive.

(68)InPsalmcv.24itissaidthatGodchangedtheheartsofthe

Egyptians,sothattheyhatedtheIsraelites.(69)Thiswasevidentlya

naturalchange,asappearsfromExodus,chap.i.,wherewefindnoslight

reasonfortheEgyptiansreducingtheIsraelitestoslavery.

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(70)InGenesisix:13,GodtellsNoahthatHewillsetHisbowinthe

cloud;thisactionofGod'sisbutanotherwayofexpressingtherefraction

andreflectionwhichtheraysofthesunaresubjectedtoindropsofwater.

(71)InPsalmcxlvii:18,thenaturalactionandwarmthofthewind,by

whichhoarfrostandsnowaremelted,arestyledthewordoftheLord,and

inverse15windandcoldarecalledthecommandmentandwordofGod.

(72)InPsalmciv:4,windandfirearecalledtheangelsandministers

ofGod,andvariousotherpassagesofthesamesortarefoundinScripture,

clearlyshowingthatthedecree,commandment,fiat,andwordofGodare

merelyexpressionsfortheactionandorderofnature.

(73)ThusitisplainthatalltheeventsnarratedinScripturecameto

passnaturally,andarereferreddirectlytoGodbecauseScripture,aswe

haveshown,doesnotaimatexplainingthingsbytheirnaturalcauses,but

onlyatnarratingwhatappealstothepopularimagination,anddoingsoin

themannerbestcalculatedtoexcitewonder,andconsequentlytoimpress

themindsofthemasseswithdevotion.(74)If,therefore,eventsarefound

intheBiblewhichwecannotrefertotheircauses,nay,whichseem

entirelytocontradicttheorderofnature,wemustnotcometoastand,but

assuredlybelievethatwhateverdidreallyhappenhappenednaturally.(75)

Thisviewisconfirmedbythefactthatinthecaseofeverymiraclethere

weremanyattendantcircumstances,thoughthesewerenotalwaysrelated,

especiallywherethenarrativewasofapoeticcharacter.

(76)Thecircumstancesofthemiraclesclearlyshow,Imaintain,that

naturalcauseswereneeded.(77)Forinstance,inordertoinfectthe

Egyptianswithblains,itwasnecessarythatMosesshouldscatterashesin

theair(Exod.ix:10);thelocustsalsocameuponthelandofEgyptbya

commandofGodinaccordancewithnature,namely,byaneastwind

blowingforawholedayandnight;andtheydepartedbyaverystrong

westwind(Exod.x:14,19).(78)ByasimilarDivinemandatethesea

openedawayfortheJews(Exo.xiv:21),namely,byaneastwindwhich

blewverystronglyallnight.

(79)So,too,whenElishawouldrevivetheboywhowasbelievedto

bedead,hewasobligedtobendoverhimseveraltimesuntilthefleshof

thechildwaxedwarm,andatlastheopenedhiseyes(2Kingsiv:34,35).

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(80)Again,inJohn'sGospel(chap,ix.)certainactsarementionedas

performedbyChristpreparatorytohealingtheblindman,andthereare

numerousotherinstancesshowingthatsomethingfurtherthantheabsolute

fiatofGodisrequiredforworkingamiracle.

(81)Whereforewemaybelievethat,althoughthecircumstances

attendingmiraclesarenotrelatedalwaysorinfulldetail,yetamiracle

wasneverperformedwithoutthem.

(82)ThisisconfirmedbyExodusxiv:27,whereitissimplystatedthat

"Mosesstretchedforthhishand,andthewatersoftheseareturnedtotheir

strengthinthemorning,"nomentionbeingmadeofawind;butinthe

songofMoses(Exod.xv:10)weread,,ThoudidstblowwithThywind

(i.e.withaverystrongwind),andtheseacoveredthem."(83)Thusthe

attendantcircumstanceisomittedinthehistory,andthemiracleisthereby

enhanced.

(84)Butperhapssomeonewillinsistthatwefindmanythingsin

Scripturewhichseeminnowiseexplicablebynaturalcauses,asfor

instance,thatthesinsofmenandtheirprayerscanbethecauseofrainand

oftheearth'sfertility,orthatfaithcanhealtheblind,andsoon.(85)ButI

thinkIhavealreadymadesufficientanswer:IhaveshownthatScripture

doesnotexplainthingsbytheirsecondarycauses,butonlynarratesthem

intheorderandthestylewhichhasmostpowertomovemen,and

especiallyuneducatedmen,todevotion;andthereforeitspeaks

inaccuratelyofGodandofevents,seeingthatitsobjectisnottoconvince

thereason,buttoattractandlayholdoftheimagination.(86)IftheBible

weretodescribethedestructionofanempireinthestyleofpolitical

historians,themasseswouldremainunstirred,whereasthecontraryisthe

casewhenitadoptsthemethodofpoeticdescription,andrefersallthings

immediatelytoGod.(87)When,therefore,theBiblesaysthattheearthis

barrenbecauseofmen'ssins,orthattheblindwerehealedbyfaith,we

oughttotakenomorenoticethanwhenitsaysthatGodisangryatmen's

sins,thatHeissad,thatHerepentsofthegoodHehaspromisedanddone;

orthatonseeingasignherememberssomethingHehadpromised,and

othersimilarexpressions,whichareeitherthrownoutpoeticallyorrelated

accordingtotheopinionandprejudicesofthewriter.

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(88)Wemay,then,be