Miracles, work's above and contrary to nature, or, An answer to a late translation out of Spinoza's Tractatus theologico-politicus, Mr. Hobbs's Leviathan, &c. published to undermine the truth and authority of miracles, Scripture, and religion, in a treatise entituled, Miracles no violation of the laws of nature.
         Browne, Thomas, 1654?-1741.
      
       
         
           1683
        
      
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             Miracles, work's above and contrary to nature, or, An answer to a late translation out of Spinoza's Tractatus theologico-politicus, Mr. Hobbs's Leviathan, &c. published to undermine the truth and authority of miracles, Scripture, and religion, in a treatise entituled, Miracles no violation of the laws of nature.
             Browne, Thomas, 1654?-1741.
          
           [2], 68 p.
           
             Printed for Samuel Smith ...,
             London :
             1683.
          
           
             Attributed to Thomas Browne. Cf. Halkett & Laing (2nd ed.).
             Reproduction of original in Cambridge University Library.
          
        
      
    
     
       
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         eng
      
       
         
           Spinoza, Benedictus de, 1632-1677. -- Tractatus theologico-politicus.
           Hobbes, Thomas, 1588-1679. -- Leviathan.
           Blount, Charles, 1654-1693. -- Miracles, no violation of the laws of nature.
           Miracles -- Early works to 1800.
           Philosophy and religion -- Early works to 1800.
        
      
    
     
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           MIRACLES
           WORK'
           's
           Above
           and
           Contrary
           to
           NATURE
           :
           OR
           ,
           An
           Answer
           to
           a
           late
           Translation
           out
           of
           
           Spinoza's
           
             Tractatus
             Theologico-Politicus
          
           ,
           Mr.
           
           Hobb's
           
             Leviathan
             ,
             &c.
          
           
           Published
           to
           undermine
           the
           Truth
           and
           Authority
           of
           Miracles
           ,
           Scripture
           ,
           and
           Religion
           ,
           in
           a
           Treatise
           ENTITULED
           
             MIRACLES
             no
             Violation
             of
             the
             LAWS
             of
             NATVRE
             .
          
        
         
           Sicut
           non
           fuit
           impossibile
           Deo
           quas
           voluit
           instituere
           ,
           sit
           ei
           non
           est
           impossibile
           in
           quicquid
           voluerit
           quas
           instituit
           mutare
           Naturas
           .
           
             D.
             August
             .
             de
             
               Civitate
               Dei
            
             ,
             l.
             21.
             cap.
             8.
             
          
        
         
           LONDON
           ,
           Printed
           for
           
             Samuel
             Smith
          
           at
           the
           
             Princes
             Arms
          
           in
           St.
           
             Pauls
             Church-Yard
          
           .
           1683.
           
        
      
    
     
       
         
         
         
           MIRACLES
           WORKS
           Above
           and
           Contrary
           to
           NATURE
           :
           OR
           ,
           
             An
             Answer
             to
             a
             TRANSLATION
          
           ,
           &c.
           
           In
           a
           TREATISE
           Entituled
           
             MIRACLES
             no
             Violations
             of
             the
             LAWS
             of
             NATVRE
             .
          
        
         
           TO
           the
           Compiler
           of
           this
           Treatise
           we
           are
           ingaged
           for
           two
           things
           .
           
           1.
           
           The
           Collection
           of
           the
           several
           parts
           of
           his
           Work
           out
           of
           several
           Authors
           ,
           and
           the
           tacking
           of
           them
           together
           .
           2.
           
           The
           Translation
           of
           each
           part
           out
           of
           the
           Latin
           :
           A
           Method
           much
           in
           use
           of
           late
           ,
           to
           Copy
           out
           the
           pernicious
           Authors
           ,
           as
           well
           as
           Practices
           ,
           of
           former
           times
           ,
           and
           instead
           of
           sitting
           down
           and
           putting
           their
           own
           Invention
           upon
           the
           Rack
           ,
           to
           take
           a
           more
           easie
           and
           compendious
           way
           of
           doing
           Mischief
           ,
           by
           Transcribing
           or
           Translating
           for
           the
           greedy
           reception
           of
           the
           present
           Age
           ,
           whatever
           has
           been
           formerly
           written
           tending
           to
           the
           subversion
           either
           of
           Religion
           or
           Civil
           Authority
           .
           The
           former
           of
           these
           is
           unquestionably
           
           
           
           
           
           the
           Design
           of
           this
           Treatise
           ;
           since
           the
           asserting
           ,
           
             That
             there
             is
             no
             such
             thing
             as
             a
             Miracle
             ,
          
           i.
           e.
           
             a
             Work
             above
             Nature
          
           ,
           undermines
           the
           Foundations
           of
           both
           Law
           and
           Gospel
           ,
           overthrows
           the
           Credit
           and
           Authority
           of
           Divine
           Revelation
           ,
           and
           remits
           us
           either
           to
           a
           bare
           Religion
           of
           Nature
           and
           Morality
           ,
           or
           to
           none
           at
           all
           .
        
         
           
           The
           Book
           (
           to
           Assign
           to
           each
           Author
           his
           share
           in
           it
           )
           consists
           of
           Two
           Parts
           .
           The
           latter
           ,
           which
           is
           the
           main
           ,
           from
           the
           middle
           of
           the
           third
           Page
           to
           the
           end
           of
           the
           Book
           ,
           is
           wholly
           (
           except
           two
           or
           three
           Authorities
           in
           the
           last
           page
           )
           a
           bare
           Translation
           of
           the
           Sixth
           Chapter
           of
           the
           
             Tractatus
             Theologico-Politicus
          
           ,
           written
           by
           Spinoza
           .
           Which
           Chapter
           he
           seems
           to
           have
           made
           choice
           of
           out
           of
           that
           Author
           ,
           as
           effectual
           by
           it self
           to
           compass
           the
           design
           of
           his
           whole
           Treatise
           :
           viz.
           To
           instill
           the
           Principles
           of
           Deisme
           or
           Atheisme
           into
           the
           minds
           of
           his
           Readers
           .
           The
           other
           part
           ,
           which
           takes
           up
           the
           two
           first
           Pages
           and
           half
           of
           the
           third
           ,
           is
           a
           Translation
           likewise
           of
           part
           of
           Mr.
           
           Hobbs's
           Chapter
           about
           Miracles
           in
           his
           Leviathan
           ,
           
           from
           whence
           he
           has
           taken
           as
           much
           as
           he
           thought
           would
           make
           for
           his
           purpose
           ,
           and
           seem
           to
           be
           of
           a
           piece
           with
           the
           other
           Translation
           out
           of
           Spinoza
           ,
           to
           which
           he
           has
           prefixt
           it
           .
        
         
           Introductory
           to
           the
           Book
           there
           is
           a
           
             Premonition
             to
             the
             Reader
          
           .
           And
           here
           we
           might
           justly
           expect
           from
           him
           to
           speak
           himself
           ,
           and
           to
           give
           us
           a
           free
           and
           ingenuous
           Account
           of
           his
           Authors
           ,
           his
           Translation
           ,
           and
           the
           Design
           of
           it
           .
           But
           the
           greatest
           part
           of
           this
           too
           is
           Borrowed
           (
           or
           Translated
           ,
           whether
           you
           please
           )
           out
           of
           Mr.
           
           Burnett's
           
             Telluris
             Theoria
             Sacra
          
           ,
           
           and
           the
           rest
           only
           some
           brief
           Touches
           of
           what
           he
           has
           after
           more
           at
           large
           out
           of
           Spinoza
           .
        
         
         
           Of
           his
           Three
           Authors
           ,
           the
           last
           I
           believe
           ,
           
           is
           not
           very
           proud
           of
           the
           company
           of
           the
           
             other
             two
          
           ;
           and
           therefore
           is
           not
           much
           obliged
           to
           his
           Translator
           for
           clapping
           him
           and
           them
           together
           as
           Confederates
           and
           Brethren
           in
           Opinion
           .
           But
           it
           is
           more
           pertinent
           to
           observe
           ,
           that
           two
           of
           the
           three
           are
           clearly
           
             against
             him
          
           in
           their
           sense
           about
           the
           
             main
             point
             in
             Controversie
             .
             Spinoza
          
           indeed
           is
           the
           great
           Patron
           of
           his
           Assertion
           ,
           
             viz.
             That
             there
             is
             no
             such
             thing
             as
             a
             Miracle
             ,
             if
             we
             take
             the
             word
             to
             signifie
             a
             Work
             above
             or
             beside
             Nature
             .
          
           But
           Mr.
           Burnett
           and
           Mr.
           Hobbs
           are
           point
           blank
           of
           the
           contrary
           mind
           ,
           and
           therefore
           either
           they
           must
           speak
           very
           inconsistently
           ,
           nay
           in
           effect
           contradict
           themselves
           ,
           or
           what
           he
           here
           produces
           out
           of
           them
           cannot
           be
           drawn
           to
           favour
           his
           and
           
           Spinoza's
           Opinion
           ;
           and
           so
           the
           co-herence
           of
           the
           several
           parts
           of
           the
           Collection
           will
           not
           appear
           to
           be
           very
           great
           ,
           nor
           the
           Harmony
           very
           agreeable
           ,
           to
           any
           that
           shall
           first
           consider
           each
           as
           they
           stand
           apart
           in
           the
           distinct
           Authors
           ,
           before
           he
           examine
           them
           as
           they
           are
           here
           associated
           in
           the
           Rhapsody
           of
           this
           Treatise
           .
        
         
           To
           begin
           with
           
             Mr.
             Hobbs
          
           ,
           whom
           we
           have
           least
           reason
           to
           suspect
           to
           have
           any
           wrong
           done
           him
           ,
           we
           have
           no
           more
           to
           do
           but
           to
           read
           the
           rest
           of
           that
           Chapter
           ,
           where
           the
           Translator
           leaves
           him
           ,
           and
           we
           shall
           soon
           find
           that
           he
           admits
           and
           supposes
           Miracles
           in
           that
           very
           sense
           ,
           wherein
           he
           is
           produced
           to
           deny
           them
           here
           .
           For
           ,
           First
           ,
           He
           defines
           a
           Miracle
           to
           be
           ,
           
             A
             work
             of
             God
             beside
             his
             Operation
             by
             the
             way
             of
             Nature
             ordained
             in
             the
             Creation
          
           ;
           which
           is
           flatly
           contradictory
           to
           that
           Assertion
           ,
           
             That
             nothing
             can
             fall
             out
             but
             according
             to
             the
             order
             of
             Nature
             .
          
           2.
           
           He
           infers
           from
           that
           Definition
           ,
           
             That
             a
             Miracle
             is
             not
             the
             effect
             of
             any
             
             Vertue
             in
             the
             Prophet
             whose
             Doctrine
             it
             confirms
             ,
             but
             of
             the
             immediate
             hand
             of
             God
             :
             and
             that
             no
             Devil
             ,
             Angel
             ,
             or
             created
             Spirit
             can
             work
             a
             Miracle
             .
          
           Which
           Positions
           (
           however
           questionable
           if
           understood
           of
           a
           delegated
           Power
           in
           Men
           or
           Angels
           )
           are
           sufficient
           to
           demonstrate
           that
           it
           is
           his
           sense
           ,
           that
           there
           are
           Miracles
           or
           Works
           above
           Nature
           .
           For
           if
           there
           are
           Works
           wrought
           which
           no
           
             finite
             Spirit
          
           ,
           nothing
           but
           
             the
             immediate
             hand
             of
             God
          
           can
           effect
           ,
           these
           certainly
           must
           surpass
           the
           force
           of
           Nature
           ,
           she
           working
           by
           second
           Causes
           in
           all
           her
           Operations
           .
        
         
           
           It
           is
           to
           be
           confessed
           ,
           That
           Mr.
           Hobbs
           does
           
             in
             his
             own
             way
          
           ,
           as
           well
           as
           Spinoza
           ,
           destroy
           the
           Authority
           of
           Miracles
           by
           his
           Doctrine
           :
           in
           as
           much
           as
           he
           
             does
             not
             admit
             them
             for
             sufficient
             Credentials
             of
             the
             Divine
             Mission
             of
             any
             Prophet
             ,
             when
             the
             Doctrine
             he
             reveals
             does
             not
             square
             with
             the
             Religion
             established
             by
             the
             Civil
             Magistrate
             .
          
           So
           that
           all
           the
           Miracles
           of
           our
           Saviour
           and
           his
           Apostles
           were
           of
           no
           force
           ,
           because
           the
           Doctrine
           they
           taught
           contradicted
           the
           established
           Tenets
           of
           the
           superstitious
           Jews
           ,
           and
           the
           Idolatrous
           Gentiles
           .
           Yet
           ,
           though
           these
           two
           Authors
           (
           equally
           to
           be
           honoured
           for
           the
           good
           Service
           they
           have
           done
           the
           Christian
           Religion
           )
           agree
           very
           well
           in
           the
           main
           Design
           ,
           they
           differ
           notwithstanding
           very
           widely
           in
           the
           way
           of
           compassing
           it
           ,
           as
           far
           as
           the
           opposite
           parts
           of
           a
           contradiction
           can
           set
           them
           at
           odds
           :
           the
           one
           Asserting
           that
           there
           are
           works
           above
           Nature
           ,
           the
           other
           denying
           it
           :
           So
           that
           the
           Author
           of
           this
           Collection
           was
           not
           very
           well
           advised
           to
           think
           they
           would
           cotten
           so
           well
           together
           ;
           and
           ought
           rather
           to
           have
           tried
           first
           how
           far
           the
           Work
           might
           be
           done
           by
           one
           of
           them
           singly
           ,
           and
           to
           have
           reserved
           the
           other
           for
           a
           new
           expedient
           if
           the
           former
           had
           failed
           .
        
         
         
           Mr.
           Hobbs
           then
           ,
           we
           see
           ,
           asserts
           there
           are
           Miracles
           .
           And
           so
           does
           Mr.
           Burnett
           in
           Words
           most
           express
           ,
           and
           in
           the
           very
           same
           Paragraph
           ,
           part
           whereof
           he
           has
           quoted
           out
           of
           him
           in
           the
           Latine
           in
           his
           last
           Page
           ,
           and
           at
           very
           little
           distance
           from
           the
           very
           Words
           ,
           there
           quoted
           to
           represent
           him
           as
           an
           abettor
           of
           the
           contrary
           opinion
           ,
           
           
             Certissimum
             est
          
           (
           says
           he
           )
           
             à
             Divinâ
             Providentiâ
          
           (
           
             pendere
             res
             omnes
             cujuscunque
             ordinis
             &
             ab
             eâdem
          
           )
           
             vera
             miracula
             edita
             esse
          
           .
        
         
           It
           is
           ,
           I
           think
           ,
           a
           sufficient
           prejudice
           against
           the
           opinion
           which
           he
           produces
           these
           Authors
           to
           insinuate
           and
           patronize
           ,
           or
           at
           least
           his
           judgment
           in
           the
           choice
           of
           his
           Authors
           ,
           that
           two
           out
           of
           three
           declare
           flatly
           against
           him
           in
           that
           Point
           .
           Yet
           't
           is
           possible
           that
           ,
           as
           he
           produces
           them
           here
           ,
           they
           may
           both
           better
           consist
           with
           him
           and
           Spinoza
           than
           with
           themselves
           .
           This
           therefore
           comes
           to
           be
           examined
           ,
           and
           will
           lead
           us
           gradually
           to
           give
           a
           particular
           Answer
           to
           each
           part
           of
           the
           whole
           Work.
           We
           begin
           therefore
           with
           the
           
             Premonition
             to
             the
             Reader
          
           ,
           he
           there
           with
           Mr.
           Burnett
           .
        
         
           What
           he
           takes
           from
           Mr.
           Burnett
           ,
           
           is
           out
           of
           the
           eleventh
           and
           last
           chapter
           of
           the
           first
           book
           of
           his
           Theory
           .
           Mr.
           Burnetts
           Words
           are
           these
           ,
           
             In
             eâ
             sum
             equidem
             sententiâ
             ,
             Authores
             Sacros
             cùm
             de
             rebus
             Naturalibus
             Sermones
             habent
             ,
          
           &c.
           
           Upon
           these
           the
           Translator
           thus
           varies
           in
           the
           first
           Words
           of
           his
           
             Premonition
             ,
             It
             is
             the
             judgment
             of
             most
             of
             the
             Ancient
             Fathers
             of
             the
             Christian
             Faith
             ,
             and
             of
             the
             most
             learned
             Theologues
             of
             the
             Moderns
             ,
             that
             the
             Authors
             of
             the
             Holy
             Scriptures
             when
             they
             speak
             of
             Natural
             things
             ,
          
           &c.
           
           And
           so
           goes
           on
           with
           the
           rest
           of
           that
           Page
           ,
           which
           he
           translates
           more
           faithfully
           :
           what
           he
           designed
           in
           this
           amplification
           ,
           whether
           to
           amuze
           his
           Reader
           ,
           oblige
           Mr.
           Burnet
           ,
           or
           to
           
           make
           a
           fair
           shew
           of
           his
           own
           great
           reading
           ,
           I
           shall
           not
           enquire
           .
        
         
           
           The
           Summ
           of
           what
           he
           has
           out
           of
           Mr.
           Burnett
           is
           this
           ,
           
             That
             the
             Authors
             of
             the
             Holy
             Scriptures
             where
             they
             speak
             of
             Natural
             things
             ,
             design
             only
             to
             excite
             Piety
             and
             Devotion
             in
             us
             ,
             not
             to
             improve
             us
             in
             the
             knowledg
             of
             Nature
             .
             That
             agreeably
             to
             this
             Design
             ,
             they
             explain
             the
             visible
             Works
             of
             God
             in
             a
             manner
             suitable
             to
             the
             received
             opinions
             of
             the
             vulgar
             :
             they
             wrest
             the
             general
             causes
             and
             ends
             of
             the
             whole
             Creation
             in
             favour
             of
             the
             Peoples
             prejudices
             ,
             as
             if
             all
             things
             were
             ordained
             only
             for
             the
             good
             and
             benefit
             of
             mankind
             :
             they
             do
             not
             make
             mention
             of
             the
             ordinary
             train
             of
             second
             causes
             in
             the
             productions
             of
             Nature
             ,
             but
             recur
             immediately
             to
             God
             himself
             ,
             the
             first
             Cause
             ,
             Author
             and
             President
             of
             it
             ,
             and
             compendiously
             refer
             all
             things
             to
             his
             immediate
             Power
             ,
             and
             to
             his
             irresistible
             Will
             and
             Command
             .
          
        
         
           
           All
           Mr.
           Burnett's
           design
           in
           this
           ,
           is
           to
           excuse
           himself
           for
           giving
           a
           Philosophical
           and
           Mechanical
           account
           of
           the
           Deluge
           and
           other
           grand
           Effects
           in
           the
           Sublunary
           World
           ;
           as
           the
           Original
           of
           the
           Mountains
           ,
           Rocks
           ,
           Islands
           ,
           Ocean
           ,
           Rivers
           ,
           &c.
           in
           the
           Terraqueous
           Globe
           .
           The
           production
           of
           all
           these
           the
           Scripture
           immediately
           refers
           to
           God
           :
           and
           Divines
           ordinarily
           speak
           of
           them
           as
           Effects
           supernatural
           and
           miraculous
           ;
           viz.
           That
           God
           by
           the
           same
           powerful
           Word
           ,
           whereby
           he
           created
           Heaven
           and
           Earth
           ,
           cast
           up
           the
           Mountains
           ,
           and
           cut
           out
           the
           Channels
           for
           the
           Rivers
           ,
           and
           that
           vast
           cavity
           for
           the
           immense
           Ocean
           ,
           
             commanded
             the
             waters
             into
             one
             place
             ,
          
           
           
             and
             made
             the
             dry
             land
             appear
             .
          
           And
           by
           the
           like
           command
           ,
           
           
             when
             the
             wickedness
             of
             man
             was
             great
             upon
             the
             Earth
             ,
             and
             the
             end
             of
             all
             flesh
             was
             come
             
             before
             him
             ,
             opened
             the
             Catarrhacts
             of
             Heaven
             ,
          
           
           
             and
             broke
             up
             the
             Fountains
             of
             the
             Deep
             ,
          
           and
           destroyed
           all
           mankind
           ,
           except
           eight
           persons
           ,
           by
           a
           deluge
           of
           Waters
           .
           To
           this
           Mr.
           Burnetts
           Answer
           is
           ,
           That
           it
           is
           in
           no
           wise
           necessary
           that
           these
           effects
           should
           be
           conceived
           to
           have
           been
           wrought
           by
           miracle
           .
           For
           the
           Scripture
           ,
           
             that
             it
             does
             not
             appear
             that
             they
             are
             recorded
             for
             Miracles
             there
             ,
             because
             the
             Scripture
             immediately
             refers
             effects
             purely
             Natural
             to
             God
             ,
             and
             makes
             no
             mention
             of
             the
             train
             of
             second
             causes
             subservient
             to
             God
             in
             their
             production
             :
             the
             design
             of
             the
             sacred
             Writers
             ,
             when
             they
             speak
             of
             natural
             things
             ,
             being
             not
             to
             instruct
             us
             in
             the
             knowledg
             of
             Nature
          
           by
           giving
           us
           a
           Philosophical
           account
           of
           their
           mediate
           causes
           ,
           
             but
             to
             excite
             in
             us
             Piety
             and
             Devotion
             ,
          
           by
           working
           in
           our
           minds
           a
           true
           sense
           of
           the
           Power
           and
           Providence
           of
           Almighty
           God
           ,
           to
           which
           all
           things
           owe
           their
           original
           .
        
         
           This
           is
           the
           intent
           ,
           scope
           ,
           
           and
           drift
           of
           Mr.
           Burnett's
           Words
           ,
           as
           they
           stand
           at
           home
           in
           their
           proper
           place
           ;
           but
           here
           they
           are
           applied
           to
           far
           different
           purposes
           ,
           as
           appears
           by
           the
           Conclusion
           the
           Translator
           draws
           from
           them
           ,
           when
           he
           comes
           to
           speak
           himself
           :
           
             viz.
             That
             these
             things
             considered
          
           .
        
         
           1.
           
           
             We
             are
             not
             to
             admire
             ,
             if
             we
             find
             in
             the
             Holy
             Scripture
             many
             memorable
             things
             related
             as
             miracles
             ,
             which
             notwithstanding
             proceeded
             from
             the
             fixt
             and
             immutable
             order
             of
             Nature
             ,
          
           &c.
           
        
         
           2.
           
           (
           Which
           is
           but
           the
           application
           of
           the
           former
           )
           
             We
             ought
             not
             rashly
             to
             accuse
             any
             Man
             of
             Infidelity
             ,
             only
             because
             he
             refuses
             to
             believe
             ,
             that
             those
             Miracles
             were
             effected
             by
             the
             immediate
             Power
             of
             God
             ,
          
           &c.
           
           Which
           conclusion
           of
           his
        
         
           1.
           
           Is
           just
           the
           quite
           contrary
           to
           Mr.
           Burnett's
           .
        
         
         
           2.
           
           Destroys
           the
           authority
           of
           Scripture
           ,
           and
           leaves
           us
           free
           to
           disbelieve
           any
           Miracle
           recorded
           in
           it
           for
           such
           .
        
         
           
           1.
           
           It
           is
           quite
           contrary
           to
           Mr
           Burnett's
           .
           Mr.
           Burnett's
           way
           of
           Arguing
           is
           this
           ,
           The
           Scripture
           immediately
           refers
           to
           God
           things
           which
           are
           purely
           the
           effects
           of
           Nature
           .
           Ergo
           ,
           we
           cannot
           justly
           conclude
           ,
           that
           what
           effects
           the
           Scripture
           immediately
           refers
           to
           God
           ,
           those
           it
           records
           for
           miracles
           .
           Yes
           (
           says
           the
           Translator
           upon
           the
           same
           grounds
           )
           we
           may
           conclude
           that
           it
           records
           them
           for
           Miracles
           ,
           and
           this
           too
           we
           may
           conclude
           over
           and
           above
           ,
           that
           the
           Scripture
           records
           such
           effects
           for
           Miracles
           which
           really
           are
           the
           Effects
           of
           Nature
           .
        
         
           
           2.
           
           It
           destroys
           the
           authority
           of
           Scripture
           ,
           and
           leaves
           us
           free
           to
           disbelieve
           any
           Miracle
           recorded
           in
           it
           for
           such
           .
           For
           first
           it
           makes
           the
           Holy
           Scripture
           guilty
           of
           Imposture
           ,
           and
           that
           not
           in
           a
           small
           matter
           ,
           but
           such
           whereupon
           depends
           the
           authority
           of
           all
           the
           revelations
           made
           therein
           by
           God
           to
           mankind
           :
           for
           upon
           the
           truth
           of
           those
           relations
           in
           Scripture
           ,
           wherein
           these
           Miracles
           are
           recorded
           as
           matter
           of
           Fact
           ,
           depends
           the
           certainty
           of
           the
           
             Divine
             Mission
          
           ,
           of
           
             Moses
             and
             the
             Prophets
             ,
             our
             Blessed
             Saviour
             and
             his
             Apostles
             ,
          
           and
           consequently
           the
           authority
           of
           the
           Doctrine
           which
           they
           revealed
           .
           2dly
           ,
           It
           takes
           away
           the
           only
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           which
           we
           have
           ,
           to
           discern
           whether
           the
           effect
           it
           relates
           be
           a
           Miracle
           or
           not
           .
           The
           only
           thing
           whereby
           we
           can
           know
           it
           is
           from
           the
           Scriptures
           manner
           of
           relating
           it
           :
           if
           it
           relates
           one
           thing
           for
           a
           Miracle
           ▪
           which
           is
           not
           ,
           all
           may
           be
           ,
           for
           ought
           we
           know
           ,
           of
           the
           same
           Nature
           .
           And
           so
           farewel
           both
           the
           belief
           of
           Miracles
           and
           the
           Scripture
           it self
           .
        
         
         
           I
           presume
           that
           he
           does
           not
           play
           with
           us
           in
           a
           matter
           of
           this
           importance
           ,
           
             i.
             e.
          
           That
           he
           does
           not
           mean
           by
           the
           Scriptures
           
             relating
             such
             things
             as
             Miracles
          
           ,
           onely
           that
           it
           relates
           the
           production
           of
           them
           in
           such
           Terms
           ,
           as
           Idiots
           and
           Illiterate
           Persons
           may
           from
           thence
           conceive
           that
           they
           are
           super-natural
           Effects
           (
           for
           then
           all
           he
           says
           will
           be
           very
           true
           ,
           but
           withal
           very
           impertinent
           )
           but
           that
           it
           sets
           them
           down
           for
           Effects
           Miraculous
           and
           Supernatural
           as
           much
           as
           any
           in
           the
           whole
           Bible
           .
           And
           if
           he
           means
           thus
           ,
           I
           have
           already
           hinted
           the
           ill
           Consequences
           of
           his
           Doctrine
           ,
           
           and
           how
           disagreeable
           his
           Conclusion
           from
           Mr.
           
           Burnett's
           Principles
           is
           to
           that
           which
           Mr.
           Burnett
           himself
           draws
           from
           them
           ,
           and
           shall
           proceed
           now
           to
           shew
           how
           unnaturally
           it
           is
           drawn
           from
           such
           premises
           .
        
         
           I
           shall
           not
           stand
           to
           make
           any
           tedious
           Reflection
           upon
           each
           particular
           in
           the
           summary
           Account
           which
           I
           have
           given
           above
           of
           what
           he
           has
           out
           of
           Mr.
           Burnett
           ;
           
           but
           I
           shall
           apply
           my self
           chiefly
           to
           the
           Consideration
           of
           that
           whereupon
           he
           seems
           wholly
           to
           build
           his
           Conclusion
           .
           All
           that
           I
           shall
           say
           to
           the
           rest
           is
           this
           ,
           Touching
           
             the
             design
             of
             the
             Sacred
             Writers
             when
             they
             speak
             of
             natural
             things
             ,
          
           I
           grant
           it
           to
           be
           such
           as
           is
           there
           suggested
           :
           And
           ,
           That
           in
           subordination
           to
           that
           Design
           ,
           they
           may
           be
           conceived
           to
           
             explain
             the
             visible
             Works
             of
             God
             in
             a
             manner
             suitable
             to
             the
             received
             Opinions
             of
             the
             Vulgar
          
           ;
           i.
           e.
           To
           speak
           their
           Sense
           and
           Dialect
           about
           Natural
           Things
           ,
           when
           they
           do
           occasionally
           speak
           of
           them
           ,
           and
           to
           comply
           therein
           with
           their
           common
           prejudices
           ;
           as
           Moses
           seem
           to
           do
           Gen.
           1.16
           .
           where
           he
           ranks
           the
           Moon
           with
           the
           Sun
           as
           the
           other
           
             great
             light
          
           ,
           i.
           e.
           the
           next
           or
           only
           one
           besides
           of
           considerable
           magnitude
           ;
           speaking
           there
           agreeably
           
           to
           the
           appearance
           of
           sense
           ,
           and
           the
           apprehension
           of
           the
           vulgar
           grounded
           thereupon
           .
           Yet
           not
           that
           they
           are
           obliged
           to
           comply
           with
           all
           their
           prejudices
           neither
           ;
           For
           this
           is
           one
           ,
           
             That
             every
             considerable
             Effect
             in
             Nature
             is
             miraculous
             and
             supernatural
             :
          
           And
           the
           Design
           of
           the
           Sacred
           Writers
           does
           not
           oblige
           them
           to
           condescend
           so
           far
           to
           the
           apprehensions
           of
           the
           vulgar
           ,
           as
           to
           relate
           every
           effect
           for
           Miraculous
           which
           they
           conceive
           to
           be
           so
           .
           Their
           Design
           is
           ,
           
             Not
             to
             instruct
             us
             in
             the
             knowledge
             of
             Nature
             ,
             but
             to
             excite
             Piety
             and
             Devotion
             in
             us
             .
          
           The
           utmost
           therefore
           that
           Design
           will
           oblige
           them
           to
           ,
           in
           this
           regard
           ,
           is
           to
           make
           no
           mention
           of
           the
           Train
           of
           second
           Causes
           in
           the
           Productions
           of
           Nature
           (
           which
           effectually
           answers
           the
           first
           part
           of
           their
           Design
           )
           and
           to
           ascribe
           all
           Effects
           to
           God
           as
           their
           Author
           (
           which
           as
           fully
           answers
           the
           second
           )
           and
           nothing
           of
           all
           this
           amounts
           to
           a
           
             Relation
             of
             the
             Effects
             of
             Nature
             for
             Miracles
             ,
          
           as
           will
           appear
           immediately
           .
        
         
           To
           the
           next
           thing
           ,
           
             That
             they
             wrest
             the
             general
             causes
             and
             ends
             of
             the
             whole
             Creation
             in
             favour
             of
             the
             peoples
             prejudices
             ,
             as
             if
             all
             things
             were
             ordained
             only
             for
             the
             good
             and
             benefit
             of
             Mankind
          
           :
           I
           deny
           that
           the
           Scripture
           wrests
           the
           ends
           of
           the
           Creation
           ;
           for
           this
           were
           to
           make
           the
           parts
           of
           the
           World
           be
           Created
           by
           God
           for
           other
           ends
           and
           purposes
           than
           he
           created
           them
           for
           .
           All
           the
           Scripture
           does
           is
           ,
           that
           it
           mentions
           only
           those
           ends
           of
           Nature
           (
           out
           of
           many
           for
           which
           it
           is
           ordained
           in
           the
           Divine
           Wisdome
           )
           that
           relate
           to
           the
           good
           and
           benefit
           of
           Mankind
           (
           as
           for
           instance
           those
           ends
           only
           of
           the
           Heavenly
           Bodies
           ,
           
           
             That
             they
             are
             for
             lights
             in
             the
             Firmament
             of
             Heaven
             ,
             and
             for
             Signs
             ,
             and
             for
             Seasons
             ,
             and
             for
             Days
             ,
             and
             for
             Years
          
           )
           yet
           
           it
           does
           not
           deny
           but
           that
           there
           may
           be
           many
           other
           which
           to
           consider
           is
           not
           pertinent
           to
           its
           purpose
           .
           
        
         
           But
           the
           Principle
           from
           whence
           he
           draws
           his
           Conclusion
           ,
           is
           in
           the
           last
           words
           of
           what
           he
           has
           out
           of
           Mr.
           Burnett
           :
           viz.
           
             That
             the
             Authors
             of
             the
             Holy
             Scriptures
             make
             no
             mention
             of
             the
             ordinary
             Train
             of
             second
             Causes
             in
             the
             productions
             of
             Nature
             ,
             but
             recur
             immediately
             to
             God
             himself
             ,
             the
             first
             Cause
             ,
             Author
             ,
             and
             President
             of
             it
             ,
             and
             compendiously
             refer
             all
             things
             to
             his
             immediate
             Power
             ,
             and
             to
             his
             irresistible
             Will
             and
             Command
             .
          
           Their
           recurring
           immediately
           to
           God
           himself
           ,
           and
           referring
           all
           things
           to
           his
           immediate
           Power
           ,
           is
           to
           be
           understood
           in
           this
           sense
           ,
           Not
           that
           the
           Scripture
           declares
           these
           Effects
           to
           proceed
           from
           nothing
           but
           the
           immediate
           hand
           of
           God
           (
           for
           this
           is
           to
           declare
           them
           to
           be
           spernatural
           ,
           and
           such
           then
           they
           are
           unquestionably
           .
           )
           But
           ,
           That
           it
           ascribes
           them
           only
           to
           God
           ,
           and
           makes
           no
           mention
           of
           any
           Train
           of
           second
           Causes
           subservient
           to
           him
           in
           their
           production
           .
           For
           Instance
           ,
           the
           Scripture
           immediately
           refers
           the
           Effects
           of
           Nature
           to
           God
           himself
           ,
           in
           those
           places
           of
           the
           147th
           Psalm
           where
           it
           says
           ,
           
           
             He
             giveth
             snow
             like
             wooll
             ;
             he
             scattereth
             the
             hoar-frost
             like
             ashes
             .
             He
             casteth
             forth
             his
             ice
             like
             morsels
             .
             —
             He
             sendeth
             out
             his
             word
             and
             melteth
             them
             ,
             he
             bloweth
             with
             his
             wind
             and
             the
             waters
             flow
             .
          
           So
           when
           God
           says
           to
           
             Noah
             ,
             I
             do
             set
             my
             bow
             in
             the
             cloud
             ,
          
           
           and
           to
           
             Samuel
             ,
             To
             morrow
             about
             this
             time
             I
             will
             send
             thee
             a
             man
             out
             of
             the
             land
             of
          
           Benjamin
           .
           These
           Instances
           are
           his
           and
           
           Spinoza's
           ,
           as
           appears
           p.
           17th
           and
           18th
           below
           in
           his
           Treatise
           .
           And
           the
           Scripture
           refers
           these
           Effects
           immediately
           to
           God
           ,
           as
           it
           mentions
           him
           only
           as
           the
           Author
           of
           them
           ,
           and
           no
           other
           mediate
           cause
           ;
           
           not
           that
           it
           says
           that
           he
           alone
           Acts
           in
           the
           production
           of
           them
           ,
           for
           this
           were
           to
           relate
           them
           for
           Miracles
           .
        
         
           
           This
           therefore
           being
           stated
           ,
           his
           way
           of
           Arguing
           will
           appear
           to
           be
           this
           ,
           
             The
             Authors
             of
             the
             Holy
             Scriptures
             make
             no
             mention
             of
             the
             ordinary
             Train
             of
             second
             Causes
             in
             the
             Productions
             of
             Nature
             ,
             but
             recur
             immediately
             to
             God
             himself
             ,
          
           &c.
           
           Ergo
           ,
           
             they
             relate
             many
             things
             as
             Miracles
             ,
             which
             yet
             notwithstanding
             are
             the
             Effects
             of
             Nature
             .
          
           The
           Connexion
           of
           this
           antecedent
           and
           consequent
           is
           by
           Vertue
           of
           this
           Proposition
           ,
           
             That
             the
             Authors
             of
             the
             Holy
             Scripture
             must
             be
             conceived
             to
             relate
             those
             Effects
             as
             Miracles
             ,
             which
             they
             immediately
             ascribe
             to
             God
             ,
             without
             mention
             of
             any
             second
             Causes
             subservient
             to
             him
             in
             their
             production
             .
          
           The
           falshood
           whereof
           I
           shall
           evidently
           discover
           .
           1.
           
           
             By
             Instance
          
           .
           2.
           
           
             From
             the
             natural
             import
             of
             the
             words
             .
          
           3.
           
           
             From
             the
             reason
             of
             the
             thing
             it self
             .
          
           4.
           
           
             By
             shewing
             in
             some
             Instances
             what
             it
             is
             for
             the
             Holy
             Scripture
             to
             relate
             any
             thing
             as
             a
             Miracle
             .
          
        
         
           
           1.
           
           
             By
             Instance
          
           .
           Infinite
           would
           be
           the
           number
           of
           Miracles
           Recorded
           in
           Scripture
           ,
           if
           this
           were
           the
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           whereby
           we
           are
           to
           know
           what
           Effects
           are
           related
           therein
           as
           such
           .
           The
           Scripture
           teaches
           us
           (
           from
           the
           mouth
           of
           our
           
             Blessed
             Saviour
          
           )
           to
           pray
           to
           God
           immediately
           for
           our
           daily
           Bread
           ,
           for
           our
           Food
           and
           Raiment
           ,
           for
           the
           annual
           increase
           of
           our
           Corn
           ,
           Wine
           ,
           and
           Oyle
           ,
           for
           the
           former
           and
           latter
           Rain
           in
           their
           Season
           .
           It
           takes
           no
           notice
           of
           the
           ordinary
           way
           whereby
           Nature
           it self
           supplies
           us
           with
           these
           Necessaries
           ,
           how
           our
           Corn
           grows
           in
           our
           Fields
           ,
           how
           the
           Vine
           sends
           forth
           her
           Grapes
           ,
           how
           the
           
             Clouds
             drop
             Fatness
          
           :
           
           But
           in
           a
           word
           ,
           refers
           all
           to
           God
           without
           any
           more
           ado
           .
           He
           ,
           it
           says
           ,
           
             Visiteth
             the
             Earth
             and
             
             blesseth
             it
             :
             He
             maketh
             it
             very
             plenteous
             :
             he
             crowneth
             the
             year
             with
             his
             goodness
             .
          
           In
           a
           word
           ,
           
           
             He
             openeth
             his
             hand
             and
             filleth
             all
             things
             living
             with
             plenteousness
             .
          
           Yet
           ,
           I
           suppose
           ,
           it
           were
           very
           hard
           to
           infer
           that
           the
           Scripture
           sets
           down
           all
           this
           as
           supernatural
           and
           miraculous
           :
           That
           it
           obliges
           us
           to
           conceive
           (
           not
           the
           Flood
           only
           ,
           but
           even
           )
           the
           former
           and
           latter
           rain
           to
           come
           down
           by
           Miracle
           :
           That
           it
           prompts
           us
           to
           expect
           as
           supernatural
           a
           provision
           of
           our
           daily
           bread
           ,
           as
           the
           Israelites
           had
           in
           the
           Wilderness
           ,
           Elijah
           in
           Horeb
           when
           the
           Ravens
           were
           his
           Purveyours
           ,
           the
           Widow
           with
           whom
           he
           lodged
           ,
           whose
           
             Barrel
             of
             Meal
          
           was
           preserved
           from
           wasting
           ;
           or
           lastly
           ,
           the
           
             four
             or
             five
             thousand
          
           fed
           by
           our
           Saviour
           in
           the
           Gospel
           ,
           which
           I
           suppose
           was
           a
           work
           of
           Nature
           ,
           but
           related
           in
           Scripture
           
             as
             a
             Miracle
          
           ,
           because
           it
           mentions
           not
           how
           the
           Corn
           grew
           in
           the
           hands
           and
           mouths
           of
           them
           that
           did
           eat
           it
           .
        
         
           2.
           
           
             The
             Natural
             import
             of
             the
             Words
             disproves
             this
             conceit
             .
          
           To
           be
           related
           as
           a
           Miracle
           ,
           
           is
           to
           be
           recorded
           for
           an
           effect
           of
           God's
           own
           immediate
           Hand
           and
           supernatural
           Power
           .
           To
           be
           immediately
           refer'd
           or
           ascribed
           to
           God
           ,
           without
           mention
           of
           a
           Train
           of
           mediate
           causes
           ,
           is
           quite
           another
           thing
           .
           There
           it
           is
           expresly
           or
           by
           consequence
           declared
           ;
           that
           the
           Work
           is
           above
           Nature
           ;
           here
           it
           is
           left
           in
           Medio
           ,
           without
           any
           determination
           from
           the
           manner
           wherein
           it
           is
           related
           ,
           whether
           it
           be
           a
           natural
           or
           supernatural
           effect
           of
           the
           Divine
           Power
           .
           For
           instance
           ,
           the
           Scripture
           says
           in
           one
           place
           ,
           
             Thou
             makest
             Darkness
             ,
             and
             it
             is
             Night
             .
          
           in
           another
           ,
           
           
             He
             sent
             Darkness
             ,
             and
             made
             it
             Dark
             .
          
           In
           the
           former
           it
           speaks
           of
           the
           ordinary
           ,
           in
           the
           latter
           of
           the
           Egyptian
           darkness
           ;
           and
           both
           it
           immediately
           refers
           to
           God
           ,
           
           mentioning
           no
           natural
           causes
           of
           the
           one
           or
           the
           other
           .
           Both
           of
           them
           it
           may
           thus
           ascribe
           to
           God
           ,
           though
           the
           one
           be
           the
           Effect
           of
           Nature
           ,
           and
           the
           other
           a
           Miracle
           ;
           and
           therefore
           to
           ascribe
           any
           Effect
           immediately
           to
           God
           ,
           is
           not
           to
           relate
           it
           as
           a
           Miracle
           .
        
         
           
           3.
           
           
             This
             will
             farther
             appear
             from
             the
             very
             reason
             of
             the
             thing
             it self
             .
          
           The
           Scripture
           may
           justly
           ascribe
           to
           God
           all
           the
           Effects
           of
           Nature
           without
           mentioning
           any
           train
           of
           suborbordinate
           causes
           ,
           and
           yet
           cannot
           thereupon
           be
           justly
           concluded
           to
           relate
           these
           things
           as
           Miracles
           .
           And
           this
           because
           first
           God
           is
           the
           Author
           of
           Nature
           ,
           by
           his
           Power
           ,
           and
           the
           Governour
           and
           President
           of
           it
           by
           his
           superintending
           Providence
           :
           therefore
           every
           Effect
           in
           Nature
           may
           be
           justly
           ascribed
           to
           him
           as
           it's
           Author
           .
           2dly
           ,
           The
           Scriptures
           designs
           to
           speak
           of
           the
           Effects
           of
           Nature
           only
           with
           regard
           to
           the
           Power
           and
           Providence
           of
           Almighty
           God
           ;
           therefore
           it
           may
           justly
           ascribe
           them
           to
           him
           without
           mention
           of
           the
           train
           of
           natural
           Causes
           whereby
           he
           mediately
           produces
           them
           .
           If
           then
           any
           Effect
           may
           be
           in
           this
           manner
           ascribed
           to
           God
           ,
           and
           yet
           he
           be
           no
           farther
           the
           Cause
           of
           it
           ,
           than
           as
           he
           is
           the
           Author
           and
           Governour
           of
           Nature
           by
           his
           Power
           and
           Providence
           :
           if
           so
           ,
           then
           it
           is
           no
           just
           Conclusion
           ,
           
             That
             the
             sacred
             Writers
             relate
             any
             thing
             as
             a
             Miracle
             ,
             because
             they
             immediately
             refer
             it
             to
             God
             without
             meniion
             of
             the
             train
             of
             natural
             Causes
             subservient
             to
             him
             in
             the
             Production
             of
             it
             .
          
        
         
           
           4.
           
           But
           to
           give
           as
           full
           satisfaction
           as
           may
           be
           in
           this
           Point
           ,
           (
           and
           withal
           to
           shew
           that
           ,
           all
           this
           notwithstanding
           ,
           there
           are
           some
           Effects
           so
           related
           in
           the
           Holy
           Scripture
           ,
           as
           that
           it
           may
           be
           justly
           conceived
           to
           have
           recorded
           them
           for
           Miracles
           )
           I
           shall
           state
           ,
           
             What
             it
             is
             for
             the
             Scripture
             to
             relate
             any
             thing
             as
             a
             Miracle
             .
          
           It
           
           is
           not
           enough
           (
           as
           we
           have
           seen
           already
           )
           that
           it
           ascribes
           the
           Effect
           to
           God
           as
           its
           Author
           :
           nor
           that
           it
           immediately
           ascribes
           it
           to
           him
           ,
           without
           mention
           that
           it
           is
           produced
           by
           the
           mediation
           of
           second
           Causes
           .
           For
           every
           thing
           proceeds
           from
           him
           ,
           whether
           it
           be
           by
           the
           course
           of
           Nature
           ▪
           or
           a
           Work
           of
           his
           supernatural
           Power
           ,
           and
           therefore
           is
           to
           be
           ascribed
           to
           him
           :
           and
           the
           Scriptures
           ascribing
           of
           it
           to
           God
           without
           mention
           any
           other
           Cause
           ,
           does
           not
           necessarily
           imply
           ,
           that
           no
           other
           Cause
           had
           any
           hand
           in
           the
           Production
           of
           it
           .
           But
           to
           relate
           a
           thing
           as
           a
           Miracle
           ,
           is
           to
           relate
           it
           for
           an
           Effect
           of
           Gods
           own
           immediate
           Hand
           ,
           or
           ,
           an
           Effect
           above
           ,
           beside
           ,
           or
           contrary
           to
           Nature
           .
           And
           this
           may
           be
           done
           two
           wayes
           :
           1.
           
           
             By
             express
             Declaration
          
           :
           2.
           
           
             By
             relating
             it
             in
             such
             a
             manner
             and
             with
             such
             circumstances
             as
             from
             thence
             we
             may
             rationally
             conclude
             the
             Effect
             to
             be
             miraculous
             .
          
           For
           the
           first
           ,
           there
           may
           seem
           to
           be
           very
           few
           instances
           if
           any
           ,
           wherein
           we
           can
           certainly
           assure
           our selves
           ,
           that
           the
           Holy
           Scripture
           declares
           any
           Effect
           to
           be
           a
           Work
           above
           Nature
           .
           For
           though
           it
           may
           and
           often
           does
           use
           the
           Word
           Miracle
           ,
           yet
           ,
           that
           being
           Ambiguous
           ,
           it
           may
           still
           be
           uncertain
           whether
           it
           be
           to
           be
           taken
           for
           any
           thing
           more
           than
           an
           Effect
           Wonderful
           and
           Surprizing
           indeed
           ,
           yet
           purely
           Natural
           .
           All
           which
           notwithstanding
           ,
           in
           some
           places
           we
           may
           truly
           vouch
           the
           
             express
             declaration
          
           of
           the
           Holy
           Scripture
           ,
           that
           such
           and
           such
           Effects
           are
           miraculous
           .
           Joh.
           2.11
           .
           After
           the
           relation
           of
           our
           blessed
           Saviour's
           Turning
           the
           Water
           into
           Wine
           ,
           the
           Text
           says
           ,
           
             This
             beginning
             of
             Miracles
             did
             Jesus
             .
          
           So
           also
           John
           4.54
           .
           after
           the
           Cure
           of
           the
           
             Nobleman's
             Son
             ,
             This
             is
             again
             the
             second
             Miracle
             that
             Jesus
             did
             .
          
           In
           these
           two
           places
           the
           Scripture
           does
           in
           a
           manner
           reflect
           upon
           the
           Works
           
           it
           had
           related
           ,
           and
           declares
           them
           to
           be
           supernatural
           .
           But
           by
           the
           Word
           Miracle
           may
           possibly
           be
           meant
           no
           more
           than
           an
           Effect
           Strange
           and
           Wonderful
           ,
           not
           a
           Work
           above
           Nature
           :
           unless
           we
           can
           give
           some
           certain
           proof
           of
           the
           contrary
           .
           And
           I
           think
           this
           one
           Consideration
           may
           be
           sufficient
           to
           evince
           it
           .
           The
           Design
           of
           the
           Scripture
           in
           relating
           these
           Works
           of
           our
           blessed
           Saviour
           ,
           is
           to
           propound
           them
           to
           us
           as
           undoubted
           Evidences
           of
           his
           Divine
           Mission
           .
           Now
           Evidences
           of
           that
           they
           could
           not
           be
           unless
           they
           were
           Works
           above
           Nature
           ,
           because
           an
           Effect
           of
           Nature
           cannot
           prove
           Gods
           immediate
           power
           and
           presence
           ,
           nor
           consequently
           confirm
           the
           truth
           of
           any
           Prophets
           Commission
           from
           Heaven
           to
           reveal
           his
           Doctrine
           .
           For
           the
           Scripture
           therefore
           to
           relate
           these
           Works
           of
           our
           Blessed
           Saviour
           ,
           as
           undoubted
           Evidences
           of
           his
           Divine
           Mission
           ,
           will
           argue
           that
           the
           Scripture
           where
           it
           stiles
           these
           Works
           Miracles
           ,
           Signs
           ,
           and
           Wonders
           ,
           must
           mean
           strictly
           such
           as
           exceed
           the
           power
           of
           Nature
           :
           Otherwise
           it
           would
           impose
           upon
           our
           belief
           ,
           and
           oblige
           us
           under
           pain
           of
           Damnation
           to
           embrace
           a
           Doctrine
           as
           Divine
           ,
           upon
           such
           Evidences
           ,
           as
           are
           in
           no
           wise
           sufficient
           to
           confirm
           the
           Authority
           of
           the
           Person
           that
           reveals
           it
           .
           And
           upon
           this
           Ground
           we
           might
           discover
           many
           more
           instances
           of
           Effects
           ,
           
             expresly
             declared
          
           in
           Scripture
           to
           proceed
           from
           God's
           immediate
           extraordinary
           Power
           .
           For
           it
           holds
           as
           well
           in
           the
           Miracles
           of
           the
           Apostles
           as
           our
           
             Blessed
             Saviour's
          
           ,
           and
           in
           Moses's
           too
           ,
           the
           Scripture
           relating
           them
           as
           wrought
           to
           evidence
           his
           Commission
           from
           Heaven
           to
           institute
           the
           Law
           ,
           as
           well
           as
           those
           of
           our
           Saviour
           and
           his
           Apostles
           to
           evidence
           their
           Authority
           to
           Preach
           and
           Plant
           the
           
           Gospel
           .
           But
           if
           there
           were
           no
           such
           express
           Declaration
           in
           the
           Holy
           Scripture
           ,
           there
           are
           yet
           ,
           2.
           
           
             Many
             relations
             of
             Matters
             of
             Fact
             couched
             in
             such
             Terms
             ,
             as
             that
             we
             may
             justly
             conclude
             from
             thence
             that
             the
             Effects
             there
             spoken
             of
             are
             related
             as
             Miraculous
             and
             Supernatural
             .
          
           As
           ,
           1.
           
           Where
           the
           Effect
           is
           related
           as
           done
           without
           the
           use
           of
           Means
           .
           So
           in
           our
           Saviours
           curing
           Diseases
           (
           and
           indeed
           Working
           most
           of
           his
           Miracles
           )
           by
           the
           Word
           of
           his
           Mouth
           ,
           turning
           the
           Water
           into
           Wine
           by
           the
           internal
           tacit
           Act
           of
           his
           Will
           ,
           &c.
           2.
           
           Where
           Mention
           is
           made
           of
           Means
           used
           ,
           but
           those
           such
           as
           cannot
           be
           conceived
           to
           be
           in
           their
           own
           Nature
           proper
           or
           sufficient
           to
           produce
           the
           Effect
           .
           As
           the
           Clay
           wherewith
           our
           Saviour
           cured
           the
           Eyes
           of
           the
           Person
           born
           Blind
           ,
           the
           Spittle
           wherewith
           he
           loosed
           the
           tongue
           of
           the
           other
           that
           was
           Dumb
           ,
           &c.
           
           These
           effects
           may
           be
           justly
           affirmed
           to
           be
           related
           in
           Scripture
           as
           Miracles
           :
           not
           upon
           this
           account
           ,
           that
           the
           Scripture
           
             refers
             them
             immediately
             to
             God
             without
             mention
             of
             any
             train
             of
             Natural
             Causes
             subservient
             to
             him
             in
             their
             Production
             :
          
           it
           appears
           we
           have
           some
           surer
           Grounds
           whereupon
           to
           proceed
           in
           examining
           what
           Effects
           in
           Scripture
           are
           
             related
             as
             Miracles
          
           ,
           though
           that
           which
           he
           would
           possess
           his
           Readers
           with
           the
           Opinion
           that
           it
           is
           the
           only
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           we
           have
           ,
           be
           (
           as
           has
           been
           shewed
           )
           not
           only
           false
           ,
           but
           ridiculous
           and
           absurd
           .
        
         
           From
           what
           has
           been
           said
           ,
           I
           may
           rationally
           draw
           these
           two
           consequences
           .
        
         
           1.
           
           That
           for
           the
           Scripture
           to
           
             refer
             any
             Effect
             immediately
             to
             God
             ,
          
           
           is
           not
           for
           it
           
             to
             relate
             the
             Effect
             as
             Miraculous
             :
          
           and
           therefore
           from
           its
           referring
           the
           Effects
           of
           Nature
           immediately
           to
           God
           ,
           we
           cannot
           infer
           (
           as
           he
           does
           )
           
             that
             the
             Scripture
             relates
             many
             memorable
             
             things
             as
             Miracles
             ,
             which
             yet
             notwithstanding
             proceeded
             from
             the
             fixt
             and
             immutable
             Order
             of
             Nature
             .
          
        
         
           
           2.
           
           That
           there
           are
           yet
           many
           Effects
           plainly
           related
           in
           Scripture
           for
           Miracles
           ;
           by
           it
           's
           express
           Declaration
           ,
           and
           it
           's
           relating
           of
           them
           in
           such
           Terms
           ,
           from
           whence
           we
           may
           by
           undeniable
           Consequence
           gather
           as
           much
           .
           And
           so
           (
           supposing
           that
           the
           Scripture
           is
           a
           true
           History
           ,
           for
           which
           we
           have
           infinitely
           more
           evidence
           than
           for
           any
           other
           History
           in
           the
           World
           )
           it
           follows
           evidently
           (
           against
           his
           main
           Assertion
           )
           from
           the
           relations
           of
           these
           miraculous
           Effects
           in
           Scripture
           ,
           that
           
             there
             really
             have
             been
             Miracles
          
           in
           the
           sense
           wherein
           he
           denies
           them
           ,
           
             i.
             e.
             Works
             beside
             ,
             above
             ,
             and
             contrary
             to
             Nature
             .
          
        
         
           But
           this
           Corollary
           (
           though
           very
           pertinent
           to
           our
           purpose
           )
           is
           
             ex
             abundanti
          
           :
           All
           that
           we
           were
           obliged
           to
           ,
           was
           to
           shew
           ,
           that
           the
           Conclusion
           which
           he
           draws
           from
           the
           Principles
           he
           takes
           out
           of
           Mr.
           Burnett
           is
           false
           and
           illogical
           .
           Since
           therefore
           Mr.
           Burnett
           asserts
           positively
           that
           there
           are
           Miracles
           ,
           as
           is
           shewed
           above
           ,
           and
           nothing
           here
           produced
           out
           of
           him
           can
           infer
           or
           insinuate
           the
           contrary
           :
           we
           may
           justly
           demand
           both
           
             in
             his
             Name
          
           ,
           and
           
             in
             behalf
             both
             of
             Religion
             ,
             Reason
             ,
             and
             good
             Logique
             ,
          
           that
           this
           part
           of
           the
           Premonition
           be
           returned
           into
           the
           Place
           from
           whence
           it
           came
           ,
           where
           it
           may
           stand
           with
           more
           Truth
           and
           Coherence
           ;
           and
           the
           Conclusion
           of
           the
           Translator
           left
           to
           stand
           apart
           by
           it self
           ,
           as
           a
           bold
           and
           (
           I
           may
           say
           )
           Impious
           Assertion
           without
           any
           Proof
           .
        
         
           
           But
           ,
           not
           to
           wrong
           him
           ,
           he
           has
           some
           Succedaneous
           Arguments
           in
           the
           close
           of
           the
           Premonition
           :
           but
           these
           '
           as
           I
           before
           hinted
           ,
           are
           only
           some
           brief
           Touches
           of
           what
           we
           have
           after
           more
           at
           large
           out
           of
           Spinoza
           .
           viz.
           
           
             That
             for
             God
             to
             work
             by
             a
             power
             immediate
          
           (
           or
           supernatural
           )
           
             is
             inconsistent
             with
             and
             Point-blank
             repugnant
             the
             Fundamental
             Laws
             and
             Constistutions
             of
             Nature
             .
          
           (
           It
           sounds
           somewhat
           like
           to
           the
           
             King's
             Prerogative
          
           being
           inconsistent
           with
           the
           
             Fundamental
             Laws
             of
             Property
             and
             Priviledge
             .
          
           )
           
             That
             these
             Laws
             are
             the
             Acts
             of
             the
             Divine
             Wisdom
             ,
             &
             extend
             themselves
             to
             whatever
             events
             he
             hath
             Willed
             and
             Decreed
             :
             that
             the
             power
             of
             Nature
             is
             infinite
             ,
             as
             being
             one
             and
             the
             same
             with
             the
             Power
             of
             God.
          
           He
           has
           one
           thing
           which
           he
           asserts
           besides
           ,
           
             that
             among
             all
             the
             Miracles
             related
             to
             be
             done
             in
             favour
             of
             the
             Israelites
             ,
             there
             is
             not
             one
             that
             can
             be
             apodictically
             Demonstrated
             to
             be
             repugnant
             to
             the
             established
             Order
             of
             Nature
             .
          
           Now
           here
           I
           am
           not
           bound
           to
           Demonstrate
           it
           for
           his
           sake
           ,
           for
           two
           Reasons
           .
           1.
           
           Because
           it
           were
           to
           prove
           a
           Negative
           ,
           2.
           
           Because
           his
           
             main
             Ground
          
           (
           or
           Spinoza's
           rather
           )
           why
           he
           denies
           all
           supernatural
           Effects
           ,
           is
           not
           upon
           account
           of
           his
           own
           great
           reach
           in
           Natural
           Philosophy
           ,
           whereby
           he
           could
           undertake
           to
           solve
           Mechanically
           all
           the
           effects
           related
           in
           Scripture
           for
           Miraculous
           ;
           but
           from
           Arguments
           purely
           Metaphysical
           proving
           in
           his
           Opinion
           ,
           the
           impossibility
           of
           any
           such
           thing
           as
           a
           Work
           above
           Nature
           .
           For
           to
           this
           he
           holds
           and
           not
           the
           other
           ,
           as
           appears
           from
           p.
           21.
           of
           the
           Treatise
           where
           he
           
             concludes
             absolutely
          
           (
           from
           his
           Arguments
           against
           the
           possibility
           of
           Miracles
           .
           )
           
             That
             all
             the
             Events
             that
             are
             truly
             related
             in
             Scripture
             to
             have
             come
             to
             pass
             ,
             proceeded
             necessarily
             according
             to
             the
             immutable
             Laws
             of
             Nature
             :
             And
             that
             if
             any
             thing
             be
             found
             which
             can
             be
             apodictically
             Demonstrated
             to
             be
             repugnant
             to
             those
             Laws
             ,
             or
             not
             to
             have
             followed
             from
             them
             ,
             we
             may
             safely
             and
             piously
             believe
             the
             same
             not
             to
             have
             been
             dictated
             by
             
             Divine
             inspiration
             ,
             but
             impiously
             added
             to
             the
             Sacred
             Volumes
             by
             sacrilegious
             Men.
          
           So
           that
           unless
           the
           Scripture
           Miracles
           will
           submit
           to
           his
           Touch-stone
           ,
           unless
           they
           will
           come
           and
           lay
           open
           their
           Occult
           Qualities
           ,
           and
           the
           whole
           plot
           and
           confederacy
           of
           those
           natural
           Causes
           that
           combined
           to
           Effect
           them
           ,
           he
           has
           an
           
             Index
             Expurgatorius
          
           to
           blot
           their
           Names
           out
           of
           the
           holy
           Scripture
           ,
           and
           a
           
             Court
             of
             Inquisition
          
           for
           those
           that
           relate
           them
           ,
           to
           arraign
           them
           for
           Sacriledge
           and
           Impiety
           :
           But
           I
           pass
           on
           to
           consider
           each
           part
           of
           the
           Treatise
           in
           order
           .
        
         
           
           The
           Treatise
           is
           divided
           between
           Mr.
           Hobbs
           and
           Spinoza
           .
           Mr.
           Hobbs
           speaks
           as
           far
           as
           to
           the
           middle
           of
           the
           third
           page
           ,
           out
           of
           the
           Chapter
           about
           Miracles
           ,
           in
           the
           third
           Part
           of
           his
           Leviathan
           .
           He
           first
           explains
           the
           signification
           of
           the
           Word
           ,
           from
           its
           Etymology
           ,
           and
           other
           words
           in
           sacred
           and
           profane
           Writers
           of
           like
           import
           with
           it
           .
           From
           its
           Etymology
           he
           deduces
           that
           it
           signifies
           ,
           
             A
             Work
             of
             God
             which
             men
             admire
             or
             wonder
             at
             .
          
           Then
           proposes
           to
           enquire
           what
           works
           are
           such
           ,
           and
           reduces
           them
           to
           two
           kinds
           .
           1.
           
           
             Such
             as
             are
             rare
             ,
             and
             the
             like
             thereof
             seldom
             or
             never
             seen
             .
          
           2.
           
           
             Such
             as
             we
             cannot
             conceive
             to
             be
             produced
             by
             natural
             Causes
             ,
             but
             only
             by
             Gods
             immediate
             hand
             .
          
           He
           gives
           some
           Instances
           of
           both
           :
           An
           Oxe
           or
           an
           Horse
           speaking
           ,
           
           preter-natural
           Births
           ,
           the
           Conversion
           of
           a
           man
           into
           Stone
           ,
           and
           the
           first
           Rainbow
           that
           appeared
           .
           That
           such
           Effects
           as
           these
           seem
           Miraculous
           ,
           because
           rare
           ,
           or
           no
           natural
           cause
           of
           them
           conceivable
           .
           On
           the
           contrary
           ,
           the
           Works
           of
           Art
           ,
           however
           wonderful
           ,
           not
           reputed
           to
           be
           Miracles
           ,
           because
           their
           Causes
           known
           .
        
         
         
           Upon
           the
           same
           ground
           he
           observes
           ,
           That
           the
           same
           thing
           may
           seem
           to
           be
           a
           Miracle
           to
           one
           Man
           ,
           and
           not
           to
           another
           ,
           in
           proportion
           to
           their
           different
           degrees
           of
           Knowledge
           and
           Experience
           .
           So
           ,
           Eclipses
           Miracles
           to
           the
           vulgar
           ,
           not
           to
           Philosophers
           :
           Simple
           Men
           made
           to
           believe
           that
           others
           can
           know
           their
           most
           secret
           Actions
           by
           Inspiration
           ,
           when
           the
           more
           wary
           and
           prudent
           perceive
           the
           juggle
           .
           So
           far
           Mr.
           Hobbs
           here
           ,
           in
           his
           Leviathan
           he
           proceeds
           to
           assign
           another
           property
           of
           a
           Miracle
           ,
           viz.
           
             That
             it
             be
             wrought
             to
             confirm
             the
             Divine
             Mission
             of
             some
             Prophet
             or
             other
             ,
          
           and
           then
           to
           give
           a
           definition
           of
           it
           :
           but
           there
           his
           Translator
           leaves
           him
           ,
           and
           passes
           on
           to
           Spinoza
           .
        
         
           Before
           we
           follow
           him
           thither
           ,
           
           we
           may
           reflect
           a
           little
           .
           1.
           
           Upon
           Mr.
           
           Hobbs's
           Doctrine
           .
           2.
           
           Upon
           the
           use
           whereto
           he
           applies
           it
           .
           Mr.
           Hobbs
           informs
           us
           ,
           What
           Works
           are
           by
           Men
           wondered
           at
           and
           reputed
           miraculous
           :
           He
           shews
           by
           Instance
           ,
           That
           they
           are
           such
           as
           are
           rare
           and
           unusual
           ,
           or
           such
           as
           we
           cannot
           conceive
           to
           proceed
           from
           Natural
           Causes
           .
        
         
           He
           does
           not
           say
           ,
           That
           this
           is
           all
           that
           goes
           to
           the
           making
           of
           a
           Miracle
           ,
           nor
           that
           this
           is
           the
           only
           Rule
           we
           have
           whereby
           to
           discern
           what
           Effects
           are
           such
           :
           but
           that
           this
           is
           enough
           to
           make
           things
           seem
           to
           men
           to
           be
           miraculous
           ,
           and
           that
           a
           true
           Miracle
           is
           indeed
           an
           Effect
           rare
           and
           inexplicable
           ,
           and
           somewhat
           more
           .
           If
           he
           mean
           otherwise
           ,
           he
           contradicts
           himself
           soon
           after
           ,
           when
           he
           defines
           a
           Miracle
           to
           be
           a
           
             Work
             of
             God
          
           (
           not
           conceived
           only
           ,
           but
           really
           )
           
             beside
             his
             Operation
             by
             the
             way
             of
             Nature
             ordained
             in
             the
             Creation
             :
          
           and
           infers
           from
           thence
           ,
           
             That
             it
             cannot
             be
             the
             Effect
             of
             any
             thing
             but
             the
             immediate
             hand
             of
             God.
          
           Yet
           ,
           to
           clear
           all
           ;
           That
           a
           man
           cannot
           conceive
           such
           an
           Effect
           
           to
           proceed
           from
           Natural
           Causes
           ,
           may
           bear
           a
           double
           sense
           .
           1.
           
           That
           he
           is
           not
           capable
           of
           assigning
           the
           Natural
           Cause
           of
           it
           ,
           or
           farther
           ,
           of
           apprehending
           how
           it
           can
           be
           effected
           by
           any
           .
           2.
           
           That
           he
           
             clearly
             and
             distinctly
             perceives
          
           that
           it
           is
           impossible
           to
           be
           produced
           by
           the
           Course
           of
           Nature
           .
           I
           grant
           that
           this
           is
           enough
           to
           assure
           a
           man
           that
           it
           is
           a
           Miracle
           ;
           but
           if
           he
           concludes
           it
           to
           be
           so
           in
           the
           other
           case
           ,
           he
           is
           guilty
           of
           presumption
           in
           measuring
           the
           extent
           of
           the
           force
           of
           Nature
           by
           the
           narrow
           reach
           of
           his
           own
           knowledge
           or
           capacity
           .
        
         
           
           This
           may
           prepare
           us
           to
           consider
           the
           use
           whereto
           Mr.
           
           Hobbs's
           Doctrine
           is
           applied
           by
           his
           Translator
           .
           His
           Design
           is
           ,
           before
           he
           come
           to
           
           Spinoza's
           Arguments
           against
           the
           belief
           of
           Miracles
           ,
           to
           make
           a
           discovery
           of
           the
           Causes
           that
           introduced
           this
           grand
           Mistake
           into
           the
           World.
           
           And
           the
           first
           ,
           as
           a
           Corollary
           from
           Mr.
           Hobb's
           Doctrine
           ,
           he
           makes
           to
           be
           ,
           Admiration
           ,
           and
           that
           proceeding
           from
           these
           two
           Causes
           ,
           Rarity
           and
           Ignorance
           .
           That
           is
           ,
           all
           the
           effects
           which
           the
           deluded
           World
           has
           mistaken
           for
           Miracles
           ,
           are
           such
           as
           are
           only
           rare
           and
           unusual
           ,
           and
           inexplicrable
           :
           and
           the
           Causes
           which
           make
           mankind
           so
           prone
           to
           admit
           them
           for
           Miraculous
           ,
           are
           our
           ignorance
           of
           the
           Causes
           ,
           and
           want
           of
           experience
           and
           observation
           of
           the
           Effects
           of
           Nature
           .
        
         
           
           The
           second
           cause
           which
           he
           Assigns
           of
           the
           belief
           of
           Miracles
           ,
           is
           Superstition
           ,
           viz.
           That
           it
           is
           our
           hopes
           and
           fears
           which
           make
           us
           conceive
           every
           unusual
           Event
           in
           Nature
           to
           be
           the
           effect
           of
           an
           extraordinary
           Divine
           Power
           ,
           fore-bodding
           to
           us
           some
           good
           or
           evil
           .
           And
           here
           he
           takes
           Spinoza
           in
           hand
           ,
           and
           we
           come
           at
           length
           to
           the
           main
           part
           of
           his
           Work
           ,
           to
           which
           the
           rest
           is
           only
           Preliminary
           ,
           and
           with
           what
           Coherence
           and
           
           how
           much
           to
           his
           purpose
           ,
           hath
           already
           been
           shewed
           .
           Before
           I
           joyn
           Issue
           with
           him
           about
           the
           main
           Point
           in
           Controversy
           ,
           I
           shall
           premise
           only
           this
           short
           observation
           ,
           in
           regard
           to
           what
           he
           says
           of
           the
           Causes
           of
           the
           belief
           of
           Miracles
           .
           It
           may
           very
           well
           be
           granted
           him
           ,
           that
           the
           generality
           of
           Mankind
           ,
           who
           are
           the
           Ignorant
           and
           unthinking
           Sort
           ,
           are
           very
           prone
           to
           admire
           and
           wonder
           at
           every
           considerable
           Effect
           of
           Nature
           ,
           and
           to
           look
           upon
           it
           as
           proceeding
           from
           an
           extraordinary
           Power
           ,
           and
           the
           immediate
           hand
           of
           God
           :
           And
           that
           the
           Causes
           of
           this
           may
           be
           their
           want
           of
           knowledg
           and
           experience
           ,
           and
           their
           superstitious
           Hopes
           and
           Fears
           .
           But
           to
           insinuate
           thereupon
           the
           same
           to
           be
           the
           only
           ground
           of
           the
           belief
           of
           any
           Miracles
           ,
           is
           very
           Presumptuous
           as
           well
           as
           Irrational
           :
           unless
           it
           could
           be
           evidently
           made
           out
           that
           all
           Miracles
           are
           impossible
           ;
           and
           to
           see
           how
           effectually
           that
           may
           be
           done
           is
           our
           next
           Work
           ,
           viz.
           to
           examine
           the
           Method
           wherein
           Spinoza
           ,
           and
           from
           him
           the
           
             Author
             of
             this
             Collection
          
           ,
           attempts
           to
           demonstrate
           it
           .
        
         
           Spinoza
           begins
           with
           a
           brief
           Account
           of
           the
           chief
           Heads
           of
           this
           (
           as
           he
           calls
           it
           )
           popular
           mistake
           ,
           
           and
           the
           first
           Authors
           of
           it
           .
           These
           he
           makes
           to
           be
           the
           People
           of
           the
           Jews
           ,
           who
           to
           magnify
           their
           own
           Nation
           ,
           as
           under
           a
           more
           peculiar
           care
           of
           the
           Divine
           Providence
           than
           any
           other
           ,
           and
           to
           set
           forth
           the
           greatness
           of
           the
           God
           they
           adored
           above
           the
           Gods
           of
           the
           Heathen
           ,
           recounted
           to
           them
           what
           
             mighty
             Works
          
           he
           had
           
             done
             for
             them
          
           ,
           and
           how
           all
           the
           parts
           of
           Nature
           ,
           which
           the
           Heathens
           Worshipped
           ,
           were
           under
           his
           Command
           and
           Controul
           .
           The
           particulars
           of
           this
           Error
           which
           he
           recounts
           are
           these
           ,
           
             That
             the
             ordinary
             sort
             of
             Men
             think
             that
             God's
             Power
             and
             Providence
             does
             then
             most
             eminently
             
             appear
             ,
             when
             any
             thing
             happens
             contrary
             to
             what
             they
             conceive
             to
             be
             the
             Course
             of
             Nature
             .
             That
             they
             think
             Nature's
             swerving
             from
             her
             own
             Laws
             ,
             to
             be
             the
             best
             Argument
             for
             the
             existence
             of
             a
             Deity
             .
             That
             they
             take
             those
             persons
             for
             Atheists
             ,
             who
             attempt
             to
             deduce
             a
             Miracle
             from
             Natural
             Causes
             .
             That
             they
             think
             God
             sits
             idle
             when
             nature
             acts
             in
             her
             usual
             way
             ,
             and
             Nature
             is
             suspended
             ,
             whenever
             God
             pleases
             to
             interpose
             .
             That
             they
             form
             in
             their
             brain
             a
             Notion
             of
             two
             Powers
             numerically
             distinct
             ,
             the
             one
             of
             God
             ,
             the
             other
             of
             Nature
             ,
             understanding
             not
             what
             they
             mean
             by
             either
             .
          
           And
           
             that
             all
             this
             they
             do
             partly
             out
             of
             superstition
             ,
             partly
             out
             of
             a
             desire
             to
             oppose
             themselves
             to
             Men
             of
             more
             Wise
             and
             Philosophical
             heads
             .
          
        
         
           I
           need
           not
           stand
           to
           examine
           the
           Truth
           of
           this
           Account
           :
           it
           appears
           to
           be
           purely
           Declamatory
           ,
           and
           not
           (
           which
           might
           have
           been
           more
           justly
           expected
           )
           a
           fair
           opening
           of
           the
           state
           of
           the
           Question
           ,
           and
           a
           Declaration
           what
           those
           of
           his
           Adversaries
           hold
           concerning
           it
           ,
           who
           take
           up
           the
           belief
           of
           Miracles
           upon
           better
           grounds
           than
           vulgar
           Prejudice
           and
           Superstition
           .
           I
           shall
           have
           Occasion
           to
           do
           that
           for
           him
           in
           what
           follows
           .
        
         
           
           He
           proceeds
           therefore
           ,
           and
           proposes
           to
           do
           four
           things
           .
        
         
           
           1.
           
           
             To
             prove
             ,
             that
             nothing
             in
             the
             World
             happens
             contrary
             to
             Nature
             ,
             but
             that
             Nature
             keeps
             an
             eternal
             ,
             fixt
             ,
             and
             immutable
             Order
             .
          
        
         
           2.
           
           
             To
             prove
             ,
             that
             by
             Miracles
             we
             cannot
             know
             the
             Essence
             nor
             the
             Existence
             ,
             nor
             consequently
             the
             Providence
             of
             God
             :
             but
             that
             all
             these
             may
             be
             better
             known
             by
             the
             fixt
             and
             immutable
             Order
             of
             Nature
             .
          
        
         
         
           3.
           
           
             To
             shew
             by
             instances
             out
             of
             the
             Scripture
             ,
             that
             by
             the
             Decrees
             and
             Volitions
             ,
             and
             consequently
             the
             Providence
             of
             God
             ,
             it
             understands
             nothing
             else
             but
             the
             very
             Order
             of
             Nature
             ,
             which
             necessarily
             follows
             from
             his
             eternal
             Laws
             .
          
        
         
           4.
           
           
             To
             treat
             of
             the
             manner
             of
             interpreting
             the
             Scripture
             Miracles
             ,
             and
             what
             is
             chiefly
             to
             be
             observed
             in
             the
             Relations
             about
             them
          
           ;
           or
           (
           as
           the
           Traslator
           )
           
             to
             shew
             that
             most
             Men
             have
             erred
             in
             the
             manner
             of
             interpreting
             the
             Miracles
             recorded
             in
             the
             holy
             Scriptures
             .
          
        
         
           Of
           these
           Four
           ,
           the
           first
           onely
           tends
           directly
           to
           prove
           his
           Assertion
           :
           the
           second
           Obliquely
           strikes
           at
           the
           being
           of
           Miracles
           ,
           as
           it
           makes
           them
           no
           Evidences
           of
           the
           immediate
           Power
           and
           Presence
           of
           God
           ,
           and
           so
           wholely
           useless
           and
           insignificant
           ,
           as
           no
           Proofs
           of
           what
           they
           are
           designed
           for
           .
           The
           other
           two
           tend
           only
           either
           to
           draw
           the
           Scripture
           to
           his
           side
           ,
           or
           to
           elude
           the
           force
           of
           the
           Arguments
           brought
           from
           thence
           against
           him
           .
        
         
           1.
           
           He
           is
           to
           prove
           ,
           
           
             That
             nothing
             in
             the
             World
             happens
             contrary
             to
             Nature
             ,
             but
             that
             Nature
             keeps
             an
             eternal
             ,
             fixt
             ,
             and
             immutable
             Order
             .
          
           Before
           I
           come
           to
           examine
           his
           Arguments
           ,
           I
           shall
           1.
           
           State
           what
           is
           meant
           by
           Nature
           ,
           and
           the
           Laws
           of
           it
           ,
           in
           this
           Controversy
           .
           2.
           
           Lay
           down
           the
           main
           Grounds
           whereupon
           the
           possibility
           of
           Miracles
           depends
           .
        
         
           1.
           
           
             What
             is
             the
             meaning
             of
             the
             Word
             Nature
             ,
          
           
           
             and
             the
             Laws
             of
             it
             in
             this
             Controversy
             .
          
           A
           Miracle
           in
           the
           common
           acceptation
           of
           the
           Word
           ,
           which
           Spinoza
           opposes
           ,
           is
           taken
           for
           a
           Work
           beside
           ,
           above
           ,
           or
           contrary
           to
           Nature
           ,
           beside
           the
           order
           ,
           above
           the
           force
           ,
           and
           contrary
           to
           the
           Laws
           of
           it
           .
           Now
           the
           Word
           Nature
           may
           be
           
           taken
           in
           many
           Significations
           .
           Eeither
           1.
           
           For
           the
           Essence
           of
           any
           ,
           but
           properly
           of
           Material
           and
           Corruptible
           Beings
           .
           Or
           2.
           
           For
           the
           Aggregate
           of
           them
           ,
           the
           Material
           World.
           Or
           3.
           
           For
           the
           Author
           of
           Nature
           ,
           God
           himself
           ,
           called
           thence
           
             Natura
             Naturans
          
           .
           Or
           Lastly
           ,
           For
           the
           Order
           of
           the
           several
           Bodies
           ,
           as
           they
           act
           amongst
           one
           another
           ,
           according
           to
           their
           innate
           Powers
           and
           Dispositions
           .
        
         
           Now
           the
           acception
           of
           the
           Word
           here
           ,
           is
           for
           the
           Aggregate
           of
           Bodies
           in
           the
           World
           ,
           and
           the
           Order
           wherein
           they
           act
           amongst
           one
           another
           :
           And
           so
           the
           Laws
           of
           Nature
           must
           be
           ,
           such
           as
           determine
           the
           Manner
           wherein
           Natural
           bodies
           act
           among
           themselves
           ;
           whether
           they
           be
           the
           general
           Laws
           of
           Motion
           ,
           which
           determine
           how
           each
           part
           of
           Matter
           must
           be
           moved
           upon
           the
           occurrence
           of
           other
           Bodies
           ,
           or
           particular
           Laws
           impressed
           upon
           their
           several
           Natures
           ,
           determining
           each
           to
           act
           in
           such
           or
           such
           a
           particular
           manner
           .
           The
           question
           therefore
           about
           the
           possibility
           of
           Miracles
           ,
           must
           be
           this
           ,
           
             Whether
             there
             can
             be
             any
             such
             Effects
             in
             the
             Material
             World
             ,
             as
             are
             beside
             ,
             above
             ,
             or
             contrary
             to
             the
             Order
             wherein
             Natural
             Bodies
             are
             determined
             to
             act
             among
             themselves
             :
          
           i.
           e.
           such
           Effects
           as
           transcend
           their
           Power
           and
           Efficacy
           ,
           and
           deviate
           from
           or
           are
           repugnant
           to
           the
           general
           or
           particular
           Laws
           of
           motion
           determining
           them
           to
           act
           .
        
         
           
           2.
           
           The
           Question
           therefore
           thus
           stated
           ,
           I
           am
           to
           shew
           ,
           
             what
             are
             the
             main
             Grounds
             whereupon
             the
             Possibility
             of
             Miracles
             depends
             .
          
           And
           I
           think
           it
           may
           be
           rationally
           deduced
           from
           these
           Principles
           .
           God
           is
           able
           to
           effect
           any
           thing
           which
           neither
           does
           ,
           1.
           
           Imply
           a
           Contradiction
           in
           the
           Nature
           of
           the
           thing
           it self
           ;
           nor
           2.
           
           Is
           repugnant
           to
           the
           Nature
           of
           God
           and
           his
           infinite
           
           Perfection
           .
           Omnipotence
           is
           properly
           a
           Power
           to
           bring
           any
           thing
           to
           Effect
           which
           does
           not
           imply
           a
           Contradiction
           :
           and
           the
           Contradiction
           must
           lie
           in
           one
           or
           the
           other
           of
           these
           two
           .
           I
           am
           to
           shew
           therefore
           that
           a
           Miracle
           ,
           or
           a
           Work
           above
           Nature
           is
           ,
           not
           impossible
           upon
           either
           Account
           .
        
         
           1.
           
           
             A
             Miracle
             does
             not
             imply
             a
             Contradiction
             in
             the
             Nature
             of
             the
             Thing
             .
          
           
           Every
           Miraculous
           effect
           is
           either
           a
           Production
           of
           something
           by
           a
           Supernatural
           Power
           or
           a
           Suspension
           or
           utter
           Abolition
           of
           its
           Being
           .
           The
           thing
           produced
           or
           destroyed
           by
           Miracle
           ,
           is
           either
           Matter
           it self
           ,
           or
           a
           Form
           ,
           Quality
           ,
           Motion
           ,
           or
           any
           other
           Accident
           of
           it
           .
           1.
           
           Matter
           ;
           as
           suppose
           a
           new
           Portion
           of
           it
           created
           ,
           beyond
           the
           extent
           of
           this
           World
           ;
           or
           the
           Matter
           of
           this
           World
           ;
           or
           any
           determinate
           Portion
           of
           it
           reduced
           to
           nothing
           .
           2.
           
           A
           Form
           ,
           Quality
           ,
           Motion
           or
           any
           other
           Accident
           of
           Matter
           ;
           as
           suppose
           ,
           1.
           
           God
           should
           endue
           any
           part
           of
           Matter
           with
           a
           Form
           ,
           Quality
           ,
           or
           any
           other
           Accident
           ,
           above
           or
           contrary
           to
           what
           it
           other
           wise
           might
           or
           should
           have
           ,
           by
           the
           course
           of
           Nature
           .
           2.
           
           God
           should
           devest
           any
           part
           of
           Matter
           of
           any
           Form
           ,
           Quality
           ,
           Motion
           ,
           &c.
           which
           otherwise
           it
           must
           have
           by
           the
           course
           of
           Nature
           .
           Two
           kinds
           of
           Miracles
           therefore
           we
           have
           here
           :
           1.
           
           When
           a
           portion
           of
           Matter
           is
           created
           a-new
           ,
           or
           reduced
           to
           nothing
           .
           2.
           
           When
           a
           Form
           ,
           Quality
           ,
           or
           Motion
           ,
           or
           a-any
           other
           Accident
           of
           Matter
           ,
           is
           produced
           ,
           suspended
           ,
           or
           destoyed
           in
           a
           Supernatural
           Manner
           .
           And
           to
           these
           two
           are
           reducible
           all
           Effects
           above
           or
           contrary
           to
           the
           Order
           of
           Nature
           ;
           as
           the
           whole
           Frame
           and
           Order
           of
           Nature
           ,
           is
           made
           up
           of
           Matter
           ,
           and
           the
           Forms
           ,
           Qualities
           ,
           Motions
           ,
           and
           other
           Accidents
           thereof
           .
        
         
           Now
           neither
           of
           these
           implyes
           a
           Contradiction
           in
           
           the
           Nature
           of
           The
           thing
           ;
           
           1.
           
           It
           does
           not
           imply
           a
           Contradiction
           for
           a
           Portion
           of
           Matter
           to
           be
           created
           a-new
           ,
           or
           to
           be
           reduced
           to
           nothing
           .
        
         
           Matter
           in
           its
           own
           Nature
           is
           a
           Being
           possible
           and
           contingent
           :
           Possible
           ,
           because
           its
           Idea
           or
           Conception
           is
           not
           a
           mere
           Chimaera
           and
           a
           Notion
           that
           destroys
           it self
           :
           contingent
           ,
           because
           it
           's
           Idea
           or
           Conception
           does
           not
           include
           necessity
           of
           Existence
           .
           If
           matter
           therefore
           be
           in
           its
           own
           Nature
           a
           thing
           possible
           ,
           then
           (
           unless
           the
           Matter
           of
           the
           present
           World
           be
           extended
           
             in
             infinitum
          
           (
           which
           is
           a
           Contradiction
           )
           there
           is
           still
           room
           and
           possibility
           for
           more
           to
           be
           created
           :
           but
           this
           must
           be
           by
           Miracle
           ,
           
             quia
             ex
             nihilo
             nihil
             fit
             naturaliter
             .
          
           Again
           ,
           if
           matter
           be
           in
           its
           own
           Nature
           a
           contingent
           being
           ,
           the
           Matter
           of
           the
           World
           ,
           or
           any
           determinate
           Portion
           of
           it
           may
           cease
           to
           be
           ,
           or
           be
           reduce
           to
           nothing
           ,
           but
           this
           too
           must
           be
           by
           Miracle
           ,
           
             quia
             in
             nihilum
             nihil
             revertitur
             naturaliter
             .
          
           Possibile
           therefore
           it
           is
           in
           the
           Nature
           of
           the
           thing
           for
           a
           Portion
           of
           Matter
           to
           be
           created
           a-new
           ,
           or
           reduced
           to
           nothing
           .
        
         
           2.
           
           It
           does
           not
           imply
           a
           Contradiction
           for
           a
           Form
           ,
           Quality
           ,
           
           Motion
           ,
           or
           other
           Accident
           of
           Matter
           to
           be
           produced
           ,
           suspended
           ,
           or
           destroyed
           in
           a
           Supernatural
           manner
           .
           For
           instance
           ,
           the
           Form
           of
           a
           Serpent
           to
           be
           produced
           ,
           and
           again
           destroyed
           ,
           in
           
             Aarons
             Rod
          
           :
           the
           form
           and
           qualities
           of
           Blood
           ,
           in
           the
           Waters
           of
           the
           Nile
           ;
           of
           Lice
           ,
           in
           the
           
             Dust
             of
             the
             Earth
          
           ;
           of
           Wine
           ,
           in
           the
           
             Water
             at
             the
             Marriage
             Feast
             at
          
           Cana
           of
           Galilee
           .
           The
           qualities
           and
           powers
           of
           Sight
           in
           the
           
             Blind
             ,
             Hearing
          
           in
           the
           
             Deaf
             ,
             Speech
          
           in
           the
           
             Dumb
             ,
             Strengh
          
           in
           the
           
             Lame
             ,
             Health
          
           in
           the
           
             Sick
             ,
             Life
          
           in
           the
           Dead
           :
           lastly
           the
           form
           of
           Bread
           ,
           or
           the
           very
           
             Humane
             Nature
          
           it self
           in
           the
           matter
           of
           a
           Stone
           :
           The
           motion
           of
           
             Ten
             degrees
             backward
          
           ,
           
           in
           the
           Sun
           ,
           for
           
             a
             Sign
             to
          
           Hezekiah
           ,
           
           and
           the
           Suspension
           of
           his
           Natural
           Motion
           for
           a
           considerable
           time
           ,
           at
           the
           request
           of
           Joshua
           .
           
           the
           production
           or
           determination
           of
           
             Fire
             from
             Heaven
          
           ,
           at
           the
           Word
           and
           Prayer
           of
           Elijah
           ,
           upon
           his
           Sacrifice
           ,
           
           and
           the
           Captains
           &c.
           sent
           to
           apprehend
           him
           :
           and
           the
           suspension
           of
           the
           action
           of
           Fire
           in
           
             Nebuchadnezzar's
             Furnace
          
           .
           
           The
           production
           or
           determination
           of
           the
           Wind
           to
           bring
           the
           Locusts
           ,
           and
           drive
           them
           back
           ,
           and
           to
           force
           back
           the
           Waters
           of
           the
           Red-Sea
           :
           
           at
           the
           
             stretching
             forth
             of
          
           Moses's
           Rod
           :
           And
           the
           ceasing
           of
           the
           
             Wind
             and
             Storm
          
           at
           our
           Saviours
           command
           .
        
         
           In
           all
           these
           Instances
           there
           is
           nothing
           done
           ,
           but
           only
           a
           Form
           ,
           Quality
           ,
           Motion
           ,
           or
           the
           like
           ,
           produced
           ,
           suspended
           ,
           or
           destroyed
           in
           the
           parts
           of
           Matter
           ,
           by
           a
           Power
           above
           Nature
           .
           And
           that
           nothing
           of
           all
           this
           implies
           any
           Contradiction
           in
           the
           Nature
           of
           the
           thing
           ,
           may
           be
           thus
           made
           to
           appear
           .
           Matter
           in
           its
           own
           Nature
           is
           indifferently
           susceptible
           of
           any
           Form
           or
           Qualities
           imaginable
           ,
           and
           therefore
           is
           in
           it self
           capable
           at
           any
           time
           of
           being
           without
           those
           Forms
           and
           Qualities
           which
           it
           has
           ,
           or
           of
           having
           any
           others
           instead
           thereof
           .
           Capable
           it
           is
           of
           being
           without
           any
           particular
           Forms
           &
           Qualities
           which
           it
           has
           ,
           because
           they
           are
           each
           of
           them
           contingent
           &
           accidental
           to
           Matter
           considered
           in
           its
           own
           Nature
           :
           For
           instance
           ,
           that
           it
           should
           have
           such
           Magnitude
           ,
           Figure
           ,
           Texture
           ,
           Order
           and
           Scituation
           ,
           Motion
           or
           Rest
           of
           its
           sensible
           or
           insensible
           parts
           ,
           and
           constitute
           a
           Body
           of
           such
           a
           particular
           Nature
           ,
           endowed
           with
           such
           and
           such
           Qualities
           peculiar
           to
           it
           .
           Capable
           likewise
           it
           is
           at
           any
           time
           of
           having
           any
           Forms
           or
           Qualities
           indifferently
           ,
           because
           in
           its
           own
           Nature
           considered
           it
           is
           susceptible
           of
           any
           ,
           and
           in
           it's
           own
           Nature
           considered
           ,
           not
           determined
           to
           receive
           any
           one
           more
           
           than
           another
           .
           Now
           if
           this
           be
           so
           ,
           it
           is
           then
           possible
           for
           any
           Form
           or
           Quality
           to
           be
           produced
           ,
           in
           any
           part
           of
           Matter
           ,
           at
           any
           time
           ;
           or
           to
           be
           suspended
           ,
           or
           destroyed
           utterly
           ,
           in
           that
           Body
           which
           is
           endued
           with
           it
           :
           and
           consequently
           for
           any
           part
           of
           Matter
           to
           be
           endued
           with
           such
           a
           Form
           or
           Quality
           ,
           which
           otherwise
           it
           could
           or
           ought
           not
           to
           have
           by
           the
           Course
           of
           Nature
           ;
           or
           ,
           on
           the
           other
           hand
           to
           be
           devested
           of
           that
           Form
           or
           Quality
           ,
           which
           otherwise
           by
           the
           Course
           of
           Nature
           it
           must
           have
           had
           and
           kept
           ▪
           For
           instance
           ,
           the
           water
           at
           the
           
             Marriage
             Feast
             in
          
           Cana
           of
           Galilee
           ,
           could
           not
           at
           the
           bare
           Word
           or
           Will
           of
           Christ
           by
           the
           Course
           of
           Nature
           have
           its
           Form
           changed
           into
           the
           Form
           of
           Wine
           ,
           and
           yet
           the
           Matter
           in
           it's
           own
           Nature
           was
           capable
           of
           receiving
           the
           Form
           of
           Wine
           ,
           and
           capable
           too
           of
           being
           without
           the
           Form
           of
           Water
           ,
           though
           left
           to
           it self
           and
           the
           Order
           of
           Nature
           it
           must
           have
           kept
           it
           .
           If
           capable
           of
           losing
           the
           one
           and
           receiving
           the
           other
           ,
           then
           it
           was
           possible
           for
           it
           to
           be
           turned
           from
           the
           one
           into
           the
           other
           :
           if
           possible
           ,
           then
           within
           the
           Sphere
           of
           Omnipotence
           to
           effect
           it
           :
           by
           a
           Miracle
           though
           ,
           
             Quia
             quid
             lilibet
             non
             fit
             ex
             quolibet
             Naturaliter
             .
          
        
         
           
           The
           like
           may
           be
           said
           of
           Motion
           in
           Matter
           :
           it
           is
           wholely
           contingent
           and
           accidential
           to
           it
           .
           It
           might
           in
           it's
           own
           Nature
           considered
           have
           for
           ever
           been
           without
           it
           ,
           and
           so
           have
           continued
           one
           great
           unwieldy
           Mass
           :
           now
           it
           has
           so
           great
           a
           quantity
           of
           Motion
           impressed
           ,
           yet
           all
           it's
           part
           may
           be
           again
           reduced
           to
           rest
           ,
           not
           by
           the
           Course
           of
           Nature
           indeed
           ,
           but
           yet
           by
           a
           Power
           working
           above
           and
           contrary
           to
           Nature
           .
           To
           press
           this
           further
           home
           ,
           The
           whole
           order
           of
           Nature
           ,
           ever
           since
           the
           Production
           of
           it
           ,
           has
           depended
           upon
           the
           Motion
           first
           impressed
           upon
           the
           parts
           of
           Matters
           
           and
           the
           Power
           given
           them
           to
           transfer
           their
           Motions
           from
           one
           to
           another
           :
           for
           hereupon
           depends
           all
           the
           Variety
           of
           Forms
           and
           Qualities
           ,
           all
           the
           various
           Productions
           in
           the
           World
           ,
           wherein
           the
           Order
           of
           Nature
           consists
           .
           Now
           this
           Motion
           ,
           and
           this
           Power
           of
           transferring
           and
           communicating
           it
           ,
           was
           at
           first
           contingent
           ,
           and
           so
           might
           not
           have
           been
           impressed
           upon
           Matter
           ,
           is
           contingent
           still
           ,
           and
           so
           may
           be
           now
           destroyed
           ,
           and
           then
           what
           b●●omes
           of
           the
           Order
           of
           Nature
           .
        
         
           There
           are
           therefore
           things
           possible
           which
           it
           is
           above
           the
           power
           of
           Nature
           to
           effect
           ,
           as
           the
           creation
           of
           Matter
           ,
           &c.
           
           Other
           things
           which
           are
           contrary
           to
           Nature
           and
           it's
           established
           Order
           ,
           as
           the
           annihilation
           of
           the
           Matter
           of
           the
           whole
           World
           ,
           the
           suspension
           of
           that
           Motion
           in
           the
           parts
           of
           Matter
           ,
           whereupon
           the
           whole
           Order
           of
           Nature
           depends
           ,
           the
           Production
           of
           any
           Form
           or
           Qualities
           in
           Matter
           ,
           howsoever
           in
           the
           Order
           of
           Nature
           unqualified
           to
           receive
           them
           ,
           &c.
           
           In
           a
           Word
           ,
           The
           Matter
           of
           the
           whole
           World
           ,
           and
           every
           Form
           ,
           Quality
           ,
           and
           Motion
           of
           Bodies
           therein
           are
           things
           contingent
           ,
           and
           so
           capable
           either
           not
           to
           be
           ,
           or
           to
           be
           othewise
           .
           And
           consequently
           the
           whole
           Frame
           and
           Order
           of
           Nature
           may
           be
           altered
           ,
           suspended
           ,
           or
           reduced
           into
           nothing
           .
           A
           Miracle
           therefore
           ,
           which
           is
           some
           of
           these
           Effects
           ,
           
             does
             not
             imply
             a
             Contradiction
             in
             the
             Nature
             of
             the
             Thing
             .
          
        
         
           2.
           
           
             A
             Miracle
             is
             not
             repugnant
             to
             the
             Nature
             of
             God
             ,
          
           
           
             and
             his
             infinite
             Perfections
          
           .
           Not
           to
           his
           Power
           ,
           because
           it
           is
           the
           Effect
           of
           it
           ,
           and
           not
           of
           a
           Principle
           opposing
           it self
           to
           him
           .
           Not
           to
           his
           Justice
           ,
           because
           all
           Nature
           is
           his
           own
           :
           nor
           his
           Goodness
           ,
           because
           never
           made
           use
           of
           but
           to
           the
           best
           purposes
           .
           But
           rather
           highly
           Serviceable
           to
           both
           ,
           as
           it
           pleases
           him
           to
           make
           use
           
           
           
           
           
           of
           it
           either
           to
           execute
           Judgment
           upon
           notorious
           Sinners
           in
           an
           exemplary
           manner
           ,
           or
           to
           defend
           and
           protect
           the
           Innocent
           and
           Pious
           Man
           by
           the
           most
           signal
           instances
           of
           Providence
           and
           mercy
           .
           Not
           to
           his
           Wisdom
           ,
           because
           the
           frame
           and
           order
           of
           Nature
           is
           admirably
           fitted
           to
           the
           ends
           of
           it
           :
           but
           Miracles
           are
           ordained
           for
           higher
           purposes
           and
           special
           and
           emergent
           occasions
           .
           For
           instance
           ,
           if
           God
           be
           pleased
           to
           reveal
           himself
           to
           Man
           in
           an
           extraordinary
           manner
           ,
           to
           enter
           into
           a
           new
           Covenant
           with
           us
           ,
           and
           to
           propound
           to
           us
           new
           Terms
           of
           favour
           and
           reconciliation
           ;
           to
           authorize
           some
           holy
           and
           inspired
           Persons
           to
           be
           his
           Messengers
           and
           Embassadors
           from
           Heaven
           ,
           and
           to
           attest
           their
           Commission
           by
           his
           Letters
           of
           Credence
           ;
           nay
           to
           cloath
           himself
           with
           Humane
           Nature
           ,
           and
           yet
           to
           dart
           forth
           the
           Rays
           of
           his
           Divinity
           through
           the
           vail
           of
           Flesh
           .
           Upon
           these
           grand
           and
           important
           occasions
           ,
           what
           sure
           and
           infallible
           Evidence
           can
           we
           have
           that
           God
           himself
           speaks
           to
           us
           either
           by
           his
           Prophets
           or
           his
           Son
           ,
           but
           by
           a
           Miracle
           ?
           but
           by
           Nature's
           sitting
           down
           and
           being
           suspended
           a
           while
           ,
           to
           shew
           that
           one
           greater
           than
           Nature
           
             is
             there
          
           ,
           that
           God
           himself
           is
           then
           present
           by
           his
           immediate
           extraordinary
           Power
           as
           well
           as
           Revelation
           ?
           It
           is
           not
           therefore
           (
           as
           Spinoza
           below
           profanely
           suggests
           )
           
             that
             God
             has
             created
             Nature
             so
             impotent
             ,
          
           
           
             and
             given
             her
             Laws
             and
             Rules
             so
             barren
             ,
             as
             that
             he
             is
             compelled
             sometimes
             to
             help
             her
             by
             new
             Ordinances
             and
             Supplies
             of
             Vertue
             ,
             in
             order
             to
             her
             Support
             and
             Conservation
             ,
             and
             that
             things
             may
             succeed
             according
             to
             his
             intentention
             and
             design
             :
          
           It
           is
           not
           ,
           I
           say
           ,
           upon
           this
           Account
           that
           God
           has
           obliged
           himself
           to
           Work
           a
           Miracle
           upon
           special
           occasions
           ;
           but
           because
           Nature
           was
           only
           fitted
           to
           the
           ends
           of
           Nature
           ,
           and
           supernatural
           and
           extraordinary
           
           means
           provided
           for
           Ends
           extraordinary
           and
           supernatural
           .
           Nor
           lastly
           ,
           Is
           the
           Working
           of
           a
           Miracle
           in
           any
           wise
           repugnant
           to
           the
           immutability
           of
           the
           Divine
           Nature
           or
           Counsel
           ,
           as
           if
           he
           Acted
           therein
           
             de
             novo
             ,
             ex
             tempore
          
           ,
           and
           upon
           the
           sudden
           :
           because
           he
           has
           by
           one
           eternal
           immutable
           Act
           of
           his
           Will
           ,
           settled
           the
           Order
           of
           all
           events
           Natural
           or
           above
           Nature
           .
           But
           this
           will
           appear
           more
           clearly
           in
           the
           Answer
           I
           shall
           give
           to
           his
           Arguments
           ,
           to
           which
           I
           now
           come
           .
        
         
           His
           Proposition
           to
           be
           proved
           is
           ,
           
             That
             nothing
             happens
             contrary
             to
             Nature
             ,
             but
             Nature
             keeps
             an
             eternal
             ,
             fixt
             ,
             and
             immutable
             Order
             .
          
        
         
           His
           Arguments
           for
           the
           proof
           of
           this
           Proposition
           are
           two
           .
           
        
         
           1.
           
           
             Because
             the
             Laws
             of
             Nature
             are
             the
             Decrees
             of
             God
             ,
          
           
           
             and
             therefore
             involve
             eternal
             necessity
             and
             truth
             .
          
        
         
           2.
           
           
             Because
             the
             Power
             of
             Nature
             is
             the
             Power
             of
             God
             ,
             and
             therefore
             as
             infinite
             as
             God
             himself
             .
          
        
         
           1.
           
           
             Because
             the
             Laws
             of
             Nature
             are
             the
             Decrees
             of
             God
             ,
          
           &c.
           
        
         
           In
           the
           prosecution
           of
           this
           Argument
           ;
           
           it
           will
           appear
           :
        
         
           1.
           
           That
           he
           takes
           the
           Word
           Nature
           in
           another
           sense
           than
           this
           Question
           properly
           admits
           .
        
         
           2.
           
           That
           his
           Argument
           as
           it
           proceeds
           upon
           his
           own
           Principles
           ,
           terminates
           directly
           in
           flat
           Atheisme
           or
           Idolatry
           .
        
         
           3.
           
           That
           ,
           setting
           aside
           his
           own
           Principles
           ,
           his
           Argument
           may
           in
           some
           sense
           be
           true
           ,
           and
           yet
           not
           infer
           the
           truth
           of
           his
           Conclusion
           .
        
         
           1.
           
           
             He
             takes
             the
             Word
             Nature
             in
             another
             sense
             than
             this
             Question
             properly
             admits
             .
          
           
           By
           Nature
           (
           as
           I
           shewed
           
           above
           )
           is
           meant
           here
           ,
           the
           whole
           aggregate
           and
           compages
           of
           Bodies
           in
           the
           World
           ,
           and
           the
           Order
           wherein
           they
           act
           amongst
           one
           another
           .
           In
           this
           sense
           therefore
           Spinoza
           must
           be
           presumed
           to
           prove
           ,
           That
           nothing
           happens
           contrary
           to
           Nature
           ,
           which
           whether
           he
           does
           or
           no
           will
           immediately
           appear
           .
           In
           the
           Conclusion
           of
           this
           first
           Argument
           ,
           to
           these
           Words
           ,
           
             Nihil
             igitur
             in
             Naturâ
             contingit
          
           ,
           
           
             quod
             ipsius
             Legibus
             universalibus
             repugnat
          
           ,
           &c.
           
           He
           subjoyns
           this
           Marginal
           Note
           ,
           
             N.
             B.
             me
             hîc
             per
             Naturam
             non
             intelligere
             solam
             materiam
             ejusque
             affectiones
             ,
             sed
             praeter
             materiam
             alia
             infinita
             .
          
           The
           Translator
           ,
           I
           confess
           ,
           has
           it
           not
           (
           whether
           omitted
           as
           impertinent
           only
           ,
           or
           as
           that
           which
           would
           too
           openly
           discover
           the
           weakness
           of
           his
           reasoning
           ,
           I
           do
           not
           determine
           )
           but
           I
           shall
           take
           leave
           to
           consider
           what
           he
           has
           as
           
           Spinoza's
           and
           not
           his
           own
           .
        
         
           
           Now
           if
           Spinoza
           take
           the
           Word
           Nature
           in
           so
           great
           a
           Latitude
           as
           to
           understand
           by
           it
           an
           infinite
           number
           of
           other
           things
           besides
           Matter
           ,
           he
           may
           find
           it
           pretty
           easie
           to
           reduce
           all
           things
           within
           its
           compass
           :
           and
           if
           he
           make
           the
           
             Laws
             of
             Nature
          
           in
           his
           sense
           of
           so
           great
           extent
           ,
           it
           may
           be
           hard
           for
           any
           thing
           not
           to
           fall
           within
           their
           Circuit
           and
           Jurisdiction
           :
           but
           then
           the
           Philosopher's
           way
           of
           Arguing
           will
           be
           as
           much
           beside
           the
           Question
           ,
           as
           a
           Miracle
           is
           beside
           Nature
           .
        
         
           The
           Schoolmen
           where
           they
           treat
           of
           Laws
           ,
           make
           the
           first
           division
           of
           them
           into
           the
           Eternal
           Law
           ,
           and
           those
           that
           are
           derived
           from
           it
           .
           The
           Eternal
           two-fold
           .
           1.
           
           The
           Order
           whereby
           God
           eternally
           decreed
           to
           do
           all
           things
           .
           2.
           
           The
           Order
           which
           he
           decreed
           to
           prescribe
           to
           his
           Creatures
           ,
           to
           be
           observed
           by
           them
           according
           to
           their
           several
           Natures
           and
           Conditions
           .
           The
           latter
           is
           branched
           out
           in
           these
           particulars
           ,
           the
           Law
           of
           Natural
           Agents
           ,
           
           of
           Angels
           ▪
           and
           Men
           ;
           and
           this
           ,
           either
           the
           Law
           of
           Natural
           Reason
           ,
           Divine
           Revelation
           ,
           or
           Humane
           Institution
           .
           This
           second
           Eternal
           Law
           ,
           and
           the
           branches
           of
           it
           ,
           are
           such
           as
           that
           the
           several
           Agents
           to
           whom
           they
           were
           given
           ,
           may
           swerve
           from
           and
           not
           Act
           in
           a
           constant
           and
           uniform
           obedience
           to
           them
           .
           So
           the
           Angels
           first
           violated
           their
           Law
           ;
           then
           Mankind
           theirs
           ,
           as
           they
           daily
           do
           all
           Laws
           Natural
           and
           Positive
           ,
           Divine
           and
           Humane
           .
           The
           natural
           Agents
           indeed
           ,
           as
           not
           endued
           with
           freedom
           of
           Will
           ,
           observe
           one
           constant
           Order
           and
           Tenor
           if
           left
           to
           themselves
           :
           yet
           may
           either
           cease
           to
           Act
           ,
           or
           Act
           otherwise
           ,
           if
           God
           in
           his
           eternal
           purpose
           think
           fit
           to
           interpose
           ,
           who
           can
           then
           either
           suspend
           their
           Operations
           ,
           or
           determine
           them
           to
           act
           beyond
           their
           Sphere
           ,
           beside
           their
           usual
           course
           ,
           and
           contrary
           to
           their
           natural
           tendencies
           and
           the
           Laws
           of
           their
           Motion
           .
           But
           the
           first
           Eternal
           Laws
           is
           of
           universal
           extent
           ,
           and
           holds
           inviolably
           .
           Nothing
           can
           fall
           out
           beside
           ,
           above
           ,
           or
           contrary
           to
           it
           .
           It
           directs
           to
           its
           own
           grand
           purposes
           whatever
           strayes
           from
           the
           particular
           Laws
           of
           its
           Creation
           ,
           draws
           good
           out
           of
           evil
           ,
           and
           makes
           all
           Events
           conspire
           to
           the
           setting
           forth
           of
           the
           Glory
           of
           God.
           It
           ordains
           the
           sins
           of
           lapsed
           Angels
           and
           Men
           ,
           to
           the
           irrevokable
           Damnation
           of
           the
           first
           ,
           and
           the
           Redemption
           of
           the
           latter
           ,
           by
           the
           most
           surprizing
           and
           mysterious
           Methods
           of
           love
           and
           mercy
           .
           It
           provides
           for
           a
           suppliment
           to
           the
           lost
           or
           decayed
           light
           of
           Nature
           ,
           the
           Revelations
           of
           Law
           and
           Gospel
           by
           Moses
           and
           the
           Prophets
           ,
           our
           blessed
           Saviour
           and
           his
           Apostles
           ;
           and
           to
           attest
           their
           Divine
           Authority
           and
           Mission
           ,
           ordains
           Nature
           to
           act
           above
           or
           contrary
           to
           her self
           by
           an
           obediential
           Power
           .
           The
           same
           eternal
           Act
           of
           the
           Divine
           Counsel
           decreeing
           the
           production
           of
           miraculous
           Effects
           
           upon
           emergent
           occasions
           ,
           which
           first
           determined
           into
           Act
           the
           whole
           Frame
           and
           Order
           of
           Nature
           .
        
         
           We
           see
           here
           an
           
             Vniversal
             Law
          
           from
           whence
           all
           things
           follow
           ,
           and
           contrary
           to
           which
           nothing
           does
           or
           can
           fall
           out
           .
           An
           Order
           eternal
           ,
           fixt
           and
           immutable
           ,
           set
           down
           with
           himself
           by
           that
           Supream
           being
           ,
           
           
             who
             worketh
             all
             things
          
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           .
           That
           by
           this
           he
           hath
           appointed
           times
           for
           Miraculous
           and
           Supernatural
           Effects
           ,
           as
           well
           as
           this
           lasting
           Period
           for
           the
           constant
           and
           settled
           operations
           of
           Nature
           .
           If
           this
           be
           
             Spinoza's
             Law
             of
             Nature
          
           ,
           where
           he
           extends
           the
           Signification
           of
           that
           Word
           infinitely
           beyond
           the
           compass
           of
           the
           material
           World
           ,
           and
           the
           order
           whereby
           Natural
           Bodies
           act
           therein
           ;
           his
           Proposition
           may
           be
           true
           ,
           
             That
             nothing
             falls
             out
             contrary
             to
             Nature
             ,
             but
             Nature
             keeps
             an
             eternal
             ,
             fixt
             ,
             and
             immutable
             Order
             .
             But
             then
             ,
          
           1.
           
           He
           takes
           the
           Word
           Nature
           in
           a
           different
           sense
           from
           all
           the
           World
           besides
           ;
           2.
           
           Wholely
           leaves
           the
           Question
           about
           the
           possibility
           of
           Miracles
           ,
           that
           being
           consistent
           with
           the
           Truth
           of
           his
           Proposition
           if
           taken
           in
           that
           sense
           .
        
         
           
           And
           I
           wish
           his
           sense
           were
           so
           Orthodox
           as
           this
           I
           have
           hinted
           ,
           and
           that
           all
           his
           fault
           were
           only
           that
           he
           has
           mistaken
           the
           state
           of
           the
           Question
           ,
           and
           the
           meaning
           of
           the
           Terms
           of
           it
           .
           But
           it
           will
           appear
           far
           otherwise
           when
           we
           come
           to
           examine
           upon
           what
           Principles
           his
           Argument
           proceeds
           .
        
         
           His
           Argument
           is
           this
           ,
           
             The
             Laws
             of
             Nature
             are
             the
             Decrees
             of
             God
             ,
             and
             therefore
             involve
             eternal
             necessity
             and
             truth
             .
          
           Ergo
           ,
           
             nothing
             can
             fall
             out
             contrary
             to
             Nature
             ,
             but
             Nature
             keeps
             an
             eternal
             ,
             fixt
             ,
             and
             immutable
             Order
             .
          
           The
           ground
           of
           the
           Argument
           lies
           in
           this
           ,
           
             That
             whatever
             God
             Wills
             or
             Decrees
             ,
             involves
             eternal
             
             necessity
             and
             truth
             .
          
           For
           the
           proof
           whereof
           Spinoza
           referrs
           us
           to
           his
           Fourth
           Chapter
           .
           
           The
           Argument
           which
           he
           brings
           for
           it
           there
           ,
           is
           drawn
           
             from
             the
             Identity
             〈◊〉
             the
             Divine
             Will
             and
             Vnderstanding
             ,
          
           and
           it
           proceeds
           thus
           ,
           All
           the
           difference
           between
           the
           Understanding
           and
           Will
           of
           God
           is
           ,
           he
           says
           ,
           onely
           in
           our
           conception
           ,
           and
           that
           in
           this
           manner
           ,
           
             We
             conceive
             God
             to
             understand
             any
             thing
             ,
             as
             ,
             for
             instance
             ,
             the
             Nature
             of
             a
             Triangle
             ,
             when
             we
             regard
             only
             this
             ,
             That
             the
             Nature
          
           (
           v.
           c.
           )
           
             of
             a
             Triangle
             is
             contained
             eternally
             in
             the
             Divine
             Nature
             as
             an
             eternal
             Truth
             .
             We
             conceive
             God
             to
             will
             the
             same
             thing
             ,
             when
             we
             regard
             this
             farther
             ,
             That
             the
             Nature
          
           (
           v.
           c.
           )
           
             of
             a
             Triangle
             is
             so
             contained
             in
             the
             Divine
             ,
             not
             upon
             account
             of
             the
             necessity
             of
             the
             nature
             of
             a
             Triangle
             it self
             ,
             but
             upon
             account
             of
             the
             necessity
             of
             the
             Divine
             Nature
             :
             and
             that
             all
             the
             necessity
             of
             the
             nature
             of
             a
             Triangle
             and
             its
             properties
             ,
             as
             they
             are
             conceived
             as
             eternal
             Truths
             ,
             depends
             not
             upon
             the
             necessity
             of
             its
             own
             Nature
             ,
             but
             the
             Divine
             .
          
           So
           that
           for
           God
           to
           Will
           or
           Decree
           any
           thing
           ,
           is
           for
           the
           same
           
             to
             be
             contained
             necessarily
             in
             the
             Divine
             Nature
             ,
             by
             reason
             of
             the
             necessity
             of
             it
             ,
             as
             an
             eternal
             truth
             :
          
           And
           therefore
           ,
           
             Whatever
             God
             wills
             or
             decrees
             involves
             eternal
             truth
             and
             necessity
             .
          
        
         
           This
           is
           his
           Principle
           ,
           which
           he
           borrows
           from
           his
           
             Fourth
             Chapter
          
           ,
           and
           we
           see
           it
           is
           grounded
           upon
           a
           particular
           Notion
           which
           he
           had
           formed
           in
           his
           Brain
           of
           the
           Divine
           Will
           and
           Understanding
           .
           This
           conceit
           he
           does
           not
           farther
           explain
           or
           make
           out
           in
           his
           
             Tractatus
             Theologico-Politicus
          
           ;
           and
           therefore
           ,
           to
           run
           up
           his
           Argument
           to
           the
           head
           ,
           I
           shall
           consult
           his
           
             Opera
             Posthuma
          
           for
           a
           Scheme
           of
           his
           Principles
           from
           whence
           to
           deduce
           it
           .
           There
           ,
           in
           the
           
             First
             Part
             of
             his
             Ethicks
          
           ,
           
           which
           treats
           
             de
             Deo
          
           ,
           
           he
           has
           this
           Doctrine
           ,
           
             That
             there
             is
             but
             one
             Substance
             in
             the
             World
             ,
             and
             that
             is
             God.
             That
             God
             is
             a
             Substance
             absolutely
             infinite
             ,
          
           i.
           e.
           
             a
             Substance
             endued
             with
             an
             infinite
             number
             of
             Attributes
             ,
             each
             infinite
             ,
             each
             displaying
             his
             infinite
             Essence
             :
             two
             whereof
             are
             known
             to
             us
             ,
             Cogitation
             and
             Extension
             .
             That
             from
             the
             necessity
             of
             the
             infinite
             Essence
             and
             Attributes
             of
             God
             do
             proceed
             (
             as
             properties
             from
             an
             emanative
             cause
             )
             infinite
             Modes
             wherein
             the
             Divine
             Nature
             and
             Attributes
             do
             subsist
             and
             act
             .
             That
             Nature
             and
             all
             created
             Beings
             are
             only
             these
             various
             Modes
             wherein
             the
             Divine
             Essence
             and
             Attributes
             do
             necessarily
             display
             themselves
             :
             In
             particular
             that
             all
             Bodies
             and
             finite
             Spirits
             are
             only
             various
             Modes
             of
             those
             two
             infinite
             Attributes
             in
             God
             ,
             Extension
             and
             Cogitation
             .
          
        
         
           And
           from
           these
           Principles
           we
           may
           indeed
           deduce
           not
           only
           his
           conception
           of
           what
           it
           is
           in
           God
           to
           understand
           and
           to
           will
           :
           but
           many
           other
           Consequences
           admirably
           agreeable
           to
           Religion
           and
           
             Right
             Reason
          
           .
           As
           ,
           1.
           
           That
           God
           is
           an
           extended
           Substance
           ,
           and
           extension
           infinite
           .
           2.
           
           That
           God
           is
           the
           emanative
           cause
           of
           all
           finite
           Beings
           ,
           and
           they
           therefore
           really
           and
           identically
           contained
           in
           the
           Divine
           Nature
           ,
           and
           the
           same
           with
           him
           .
           3.
           
           That
           God
           subsists
           in
           all
           Bodies
           and
           finite
           Spirits
           ,
           as
           a
           Substance
           under
           its
           necessary
           Modes
           flowing
           from
           its
           Essence
           :
           and
           therefore
           both
           he
           himself
           material
           and
           bodily
           ,
           as
           being
           extended
           ,
           and
           every
           body
           in
           Nature
           a
           part
           of
           him
           .
           So
           that
           now
           we
           clearly
           see
           the
           ground
           whereupon
           Spinoza
           asserts
           ,
           
             That
             nothing
             can
             happen
             contrary
             to
             Nature
          
           :
           viz.
           because
           God
           and
           Nature
           are
           one
           and
           the
           same
           ,
           
             God
             Nature
             subsistent
          
           ,
           and
           
             Nature
             God
             modified
          
           .
           
           And
           why
           he
           says
           ,
           That
           for
           
             God
             to
             will
             or
             decree
             any
             thing
             ,
             is
             for
             the
             thing
             to
             be
             contained
             in
             his
             Nature
             as
             an
             eternal
             truth
             flowing
             from
             the
             necessity
             of
             it
             ,
          
           viz.
           because
           his
           Will
           is
           only
           that
           of
           an
           emanative
           cause
           ,
           and
           every
           thing
           which
           we
           conceive
           produced
           by
           the
           Divine
           Will
           ,
           is
           so
           only
           in
           regard
           that
           it
           flows
           necessarily
           from
           his
           Essence
           ,
           as
           light
           in
           the
           Sun
           ,
           and
           heat
           in
           the
           Fire
           from
           their
           very
           nature
           .
           And
           so
           likewise
           his
           understanding
           of
           the
           same
           thing
           ,
           is
           only
           that
           he
           sees
           its
           necessary
           Existence
           proceeding
           from
           the
           necessity
           of
           his
           own
           Nature
           .
        
         
           Here
           we
           have
           a
           full
           discovery
           of
           his
           Sense
           and
           Scope
           in
           this
           Argument
           ;
           and
           it
           plainly
           terminates
           in
           one
           of
           these
           two
           ,
           Atheism
           or
           Idolatry
           .
           For
           to
           make
           God
           and
           Nature
           the
           same
           thing
           ,
           is
           either
           to
           advance
           a
           Creature
           into
           the
           place
           of
           God
           ,
           or
           (
           what
           Tully
           says
           of
           Epicurus
           )
           
             Oratione
             relinquere
             Deum
             ,
             re
             tollere
             .
          
           
           I
           shall
           not
           therefore
           prosecute
           his
           Argument
           ,
           so
           far
           ,
           as
           to
           confute
           him
           through
           the
           whole
           Set
           of
           his
           Principles
           :
           nor
           take
           my self
           to
           be
           obliged
           ,
           in
           order
           to
           prove
           the
           possibility
           of
           a
           
             Work
             above
             Nature
          
           ,
           to
           go
           so
           far
           about
           as
           to
           prove
           first
           the
           Being
           of
           a
           God
           above
           it
           .
           
           But
           his
           Argument
           may
           deserve
           a
           little
           Consideration
           ,
           setting
           aside
           his
           Principles
           ,
           and
           that
           only
           in
           order
           to
           state
           how
           far
           the
           Laws
           of
           Nature
           may
           be
           granted
           to
           be
           the
           
             Decrees
             and
             Volitions
             of
             God
          
           ,
           and
           whether
           and
           how
           far
           thereupon
           they
           
             involve
             eternal
             necessity
             and
             truth
          
           .
        
         
           His
           Argument
           therefore
           is
           in
           form
           this
           ,
           
             Whatever
             God
             Wills
             or
             Decrees
             ,
             involves
             eternal
             necessity
             and
             truth
             .
             The
             Laws
             of
             Nature
             are
             the
             Decrees
             and
             Volitions
             of
             God.
          
           E.
           
             They
             involve
             eternal
             necessity
             and
             truth
             .
          
           E.
           
             Nothing
             can
             fall
             out
             contrary
             to
             them
             .
          
        
         
         
           The
           Laws
           of
           Nature
           may
           be
           considered
           as
           in
           Nature
           it self
           ,
           or
           as
           in
           the
           Author
           of
           it
           .
           In
           Nature
           it self
           they
           signifie
           the
           determinations
           of
           Bodies
           to
           act
           in
           such
           or
           such
           a
           manner
           .
           In
           the
           Author
           of
           it
           they
           signifie
           those
           Decrees
           whereby
           the
           Order
           of
           Nature
           is
           established
           ,
           and
           particular
           Bodies
           determined
           to
           act
           in
           such
           a
           particular
           manner
           .
           In
           this
           Sense
           ,
           I
           grant
           that
           the
           Laws
           of
           Nature
           are
           the
           
             Decrees
             and
             Volitions
             of
             God.
          
           And
           how
           they
           are
           so
           ,
           and
           how
           far
           thereupon
           they
           may
           be
           conceived
           to
           
             involve
             eternal
             necessity
             and
             truth
          
           ,
           may
           appear
           from
           these
           Considerations
           :
        
         
           
           1.
           
           That
           there
           is
           one
           grand
           Universal
           Law
           ,
           Decree
           ,
           and
           Purpose
           of
           the
           Divine
           Will
           ,
           whereby
           he
           eternally
           set
           down
           with
           himself
           the
           Order
           wherein
           to
           work
           all
           things
           .
           This
           Conception
           is
           most
           agreeable
           to
           the
           simplicity
           and
           immutability
           of
           the
           Divine
           Nature
           .
           To
           his
           simplicity
           ,
           that
           as
           his
           Nature
           ,
           so
           the
           Act
           of
           his
           Will
           ,
           should
           be
           perfectly
           one
           ,
           and
           not
           multiplied
           
             in
             infinitum
          
           in
           proportion
           to
           the
           variety
           of
           Effects
           ordained
           and
           regulated
           by
           it
           .
           To
           his
           immutability
           ,
           that
           we
           should
           not
           suppose
           him
           to
           be
           daily
           enacting
           new
           Laws
           and
           Decrees
           ,
           but
           that
           he
           works
           all
           things
           by
           a
           Decree
           co-eternal
           to
           himself
           .
           And
           this
           Conception
           is
           cleared
           by
           our
           parallel
           apprehensions
           about
           the
           Divine
           Understanding
           .
           The
           Objects
           thereof
           are
           temporary
           ,
           yet
           the
           Act
           of
           his
           Knowledg
           whereby
           he
           sees
           them
           eternal
           :
           they
           are
           manifold
           and
           various
           ,
           yet
           that
           simple
           and
           uniform
           .
           Therefore
           as
           by
           one
           Act
           of
           his
           Understanding
           he
           sees
           
             ab
             aeterno
          
           all
           things
           future
           in
           their
           several
           times
           ,
           so
           by
           one
           Act
           of
           his
           Will
           he
           ordains
           them
           all
           .
        
         
           2.
           
           That
           in
           this
           universal
           Law
           are
           included
           ,
           
             Secundum
             nostrum
             concipiendi
             modum
          
           ,
           many
           particular
           
           Laws
           and
           Decrees
           establishing
           the
           Order
           of
           particular
           Events
           ,
           necessary
           and
           contingent
           ,
           natural
           and
           above
           Nature
           ,
           in
           their
           particular
           times
           and
           places
           .
        
         
           3.
           
           That
           these
           particular
           Laws
           and
           Decrees
           have
           each
           (
           in
           subordination
           to
           the
           universal
           )
           a
           limited
           and
           determinate
           compass
           of
           times
           ,
           places
           ,
           and
           events
           ,
           wherein
           they
           take
           effect
           .
        
         
           4.
           
           That
           yet
           each
           of
           them
           does
           certainly
           take
           effect
           within
           that
           determinate
           compass
           to
           which
           it
           is
           limited
           .
           And
           therefore
        
         
           5.
           
           That
           a
           Proposition
           declaring
           that
           such
           a
           Law
           and
           Decree
           will
           certainly
           take
           effect
           ,
           is
           true
           ;
           and
           the
           truth
           of
           it
           necessary
           and
           
             ab
             aeterno
          
           by
           vertue
           of
           that
           Law
           and
           Decree
           .
        
         
           6.
           
           That
           yet
           as
           the
           Law
           it self
           and
           the
           Decree
           is
           ,
           so
           is
           the
           necessary
           and
           eternal
           Truth
           of
           that
           Proposition
           :
           viz.
           It
           is
           necessary
           and
           true
           
             ab
             aeterno
          
           ▪
           that
           this
           Law
           and
           Decree
           shall
           take
           effect
           within
           that
           determinate
           compass
           of
           times
           ,
           places
           ,
           and
           events
           ,
           whereto
           it
           is
           limited
           ,
           and
           no
           further
           .
        
         
           Now
           the
           Laws
           and
           Decrees
           by
           which
           the
           Order
           of
           Nature
           is
           established
           ,
           are
           such
           particular
           Laws
           and
           Decrees
           ;
           and
           such
           is
           their
           eternal
           Truth
           and
           Necessity
           .
           For
           Instance
           ,
           The
           motion
           of
           the
           Sun
           is
           an
           Ordinance
           in
           Nature
           ,
           proceeding
           from
           Gods
           Will
           and
           Decree
           :
           Yet
           so
           limited
           (
           in
           subordination
           to
           his
           universal
           Law
           and
           Purpose
           )
           to
           a
           determinate
           compass
           ,
           as
           not
           to
           take
           effect
           at
           some
           points
           of
           time
           within
           that
           period
           for
           which
           Nature
           is
           established
           :
           I
           mean
           at
           that
           time
           ,
           when
           the
           Sun
           stood
           still
           at
           
           Joshua's
           word
           ,
           and
           when
           it
           went
           back
           so
           many
           degrees
           for
           a
           sign
           to
           King
           Hezekiah
           .
           So
           that
           the
           same
           universal
           Purpose
           and
           Decrees
           of
           God
           might
           settle
           the
           order
           of
           
           the
           Suns
           motion
           ,
           and
           thereupon
           it
           be
           necessary
           and
           true
           
             ab
             aeterno
          
           that
           the
           Sun
           shall
           move
           in
           this
           Order
           ;
           and
           yet
           withal
           ordain
           ,
           that
           at
           such
           times
           notwithstanding
           the
           Sun
           should
           stand
           still
           or
           go
           back
           ,
           and
           thereupon
           it
           be
           as
           necessary
           and
           true
           
             ab
             aeterno
          
           ,
           that
           at
           those
           points
           of
           time
           the
           Sun
           should
           go
           back
           or
           stand
           still
           .
           The
           Laws
           therefore
           of
           Natural
           Agents
           may
           in
           this
           sense
           be
           the
           
             Decrees
             of
             God
          
           ,
           and
           
             involve
             eternal
             necessity
             and
             truth
          
           ;
           and
           yet
           it
           may
           be
           possible
           for
           some
           certain
           effects
           to
           fall
           out
           contrary
           to
           them
           ,
           viz.
           without
           that
           compass
           within
           which
           they
           are
           limited
           to
           take
           effect
           ,
           and
           no
           farther
           .
           But
           if
           Spinoza
           will
           have
           it
           ,
           That
           whatever
           God
           wills
           to
           come
           to
           pass
           in
           such
           a
           time
           ,
           must
           therefore
           be
           always
           ;
           or
           ,
           that
           whatever
           Order
           God
           settles
           for
           such
           a
           determinate
           compass
           ,
           must
           ,
           because
           he
           wills
           and
           settles
           it
           ,
           hold
           eternally
           :
           I
           deny
           that
           in
           this
           sense
           every
           
             Law
             and
             Decree
             of
             God
             involves
             eternal
             Necessity
             and
             Truth
             .
          
        
         
           It
           is
           eternally
           necessary
           and
           true
           ,
           That
           whatever
           God
           Decrees
           to
           be
           ,
           shall
           be
           :
           if
           he
           decree
           any
           thing
           to
           be
           and
           endure
           to
           perpetuity
           ,
           it
           is
           eternally
           true
           and
           necessary
           that
           it
           shall
           be
           perpetually
           ;
           if
           he
           decree
           it
           to
           such
           a
           compass
           ,
           it
           is
           
             ab
             aeterno
          
           necessary
           and
           true
           that
           it
           shall
           hold
           so
           long
           ,
           and
           his
           Decree
           or
           the
           truth
           and
           necessity
           of
           the
           Effect
           ,
           consequent
           thereupon
           ,
           is
           not
           violated
           if
           it
           hold
           no
           longer
           .
        
         
           So
           much
           therefore
           may
           be
           said
           in
           Answer
           to
           his
           first
           Argument
           to
           prove
           that
           
             Nothing
             can
             happen
             contrary
             to
             Nature
             ,
          
           &c.
           
           The
           Sum
           is
           ,
           That
           he
           mistakes
           the
           meaning
           of
           the
           Terms
           of
           the
           Question
           .
           That
           he
           makes
           Nature
           the
           same
           with
           God
           ,
           and
           so
           (
           besides
           his
           taking
           the
           word
           in
           a
           sense
           of
           his
           own
           )
           he
           in
           effect
           
           rejects
           the
           Existence
           of
           a
           Deity
           in
           Order
           to
           overthrow
           the
           belief
           of
           Miracles
           .
           Lastly
           ,
           That
           in
           the
           sense
           wherein
           I
           have
           considered
           his
           Argument
           ,
           it
           may
           be
           true
           ,
           and
           yet
           his
           Conclusion
           not
           follow
           from
           it
           .
        
         
           His
           Second
           Argument
           is
           ,
           
           
             Because
             the
             Power
             of
             Nature
             is
             the
             power
             of
             God
             ,
             and
             therefore
             as
             infinite
             as
             himself
             .
          
           E.
           
             Nothing
             can
             fall
             out
             without
             its
             compass
             ,
             or
             contrary
             to
             it
             .
          
        
         
           His
           ground
           whereupon
           he
           proceeds
           in
           this
           Argument
           is
           to
           be
           sure
           the
           very
           same
           conception
           of
           the
           Divine
           Nature
           ,
           viz.
           That
           Nature
           is
           nothing
           but
           an
           infinite
           variety
           of
           Modifications
           of
           the
           Divine
           Essence
           ,
           and
           the
           power
           of
           it
           consequently
           nothing
           but
           the
           infinite
           fecundity
           of
           the
           Divine
           Essence
           determining
           it
           necessarily
           to
           exert
           it self
           in
           all
           the
           infinite
           variety
           of
           the
           modes
           of
           its
           being
           .
           I
           shall
           therefore
           onely
           give
           this
           Argument
           so
           much
           consideration
           as
           it
           may
           require
           ,
           setting
           aside
           his
           Principles
           .
           The
           power
           of
           Nature
           is
           the
           force
           that
           natural
           causes
           have
           to
           act
           each
           in
           their
           several
           manners
           ,
           and
           the
           vertue
           and
           efficacy
           of
           the
           whole
           arising
           from
           the
           joynt
           concurrence
           of
           the
           several
           parts
           in
           their
           distinct
           Operations
           :
           This
           ,
           to
           speak
           properly
           ,
           is
           all
           resolved
           into
           a
           Vismotrix
           impressed
           upon
           matter
           ,
           enabled
           to
           act
           by
           Gods
           Power
           ,
           and
           determined
           to
           do
           it
           by
           his
           Will.
           This
           therefore
           certainly
           must
           be
           different
           from
           the
           power
           of
           its
           Author
           ,
           in
           as
           much
           as
           the
           powers
           must
           be
           different
           if
           the
           Subjects
           differ
           to
           which
           they
           belong
           .
           But
           granting
           that
           the
           power
           of
           Nature
           is
           
             virtually
             and
             origionally
          
           (
           though
           not
           formally
           )
           the
           Divine
           Power
           exerting
           it self
           in
           Nature
           as
           its
           Instrument
           :
           Yet
           it
           no
           more
           follows
           thereupon
           ,
           that
           the
           power
           
           of
           Nature
           must
           be
           infinite
           ,
           then
           it
           follows
           that
           because
           the
           motion
           of
           the
           Sun
           is
           the
           motion
           of
           Nature
           ,
           therefore
           it
           is
           of
           as
           great
           extent
           as
           the
           motion
           of
           the
           whole
           frame
           of
           Nature
           besides
           .
           Or
           because
           the
           Power
           that
           moves
           the
           hand
           is
           the
           power
           of
           the
           Soul
           ,
           that
           therefore
           the
           whole
           Sphere
           of
           the
           Souls
           Power
           in
           the
           Body
           is
           no
           larger
           than
           the
           hand
           .
           The
           Argument
           is
           from
           a
           particular
           to
           an
           universal
           .
           Gods
           power
           ,
           though
           simple
           and
           indivisible
           ,
           is
           yet
           unlimited
           .
           It
           may
           act
           far
           beyond
           that
           compass
           wherein
           it
           does
           ,
           and
           therefore
           infinitly
           beyond
           the
           limits
           of
           Nature
           .
           It
           exerts
           it self
           both
           in
           a
           natural
           and
           supernatural
           way
           ;
           and
           both
           kinds
           of
           effects
           proceed
           from
           one
           and
           the
           same
           indivisible
           omnipotence
           :
           which
           is
           no
           more
           multiplied
           by
           the
           variety
           of
           effects
           that
           flow
           from
           it
           ,
           than
           the
           power
           of
           the
           Soul
           as
           it
           moves
           the
           hands
           ,
           and
           the
           feet
           ,
           the
           eye
           ,
           and
           the
           tongue
           .
        
         
           These
           are
           all
           the
           Arguments
           he
           brings
           for
           the
           proof
           of
           his
           first
           Proposition
           .
           
           The
           rest
           is
           the
           Conclusion
           he
           draws
           from
           the
           whole
           ,
           
             viz.
             What
             a
             Miracle
             is
             :
             That
          
           (
           it
           being
           proved
           that
           all
           Supernatural
           Effects
           are
           impossible
           )
           
             a
             Miracle
             can
             be
             only
             an
             effect
             inexplicable
             by
             our
             own
             observation
             ,
             or
             the
             Principle
             of
             Nature
             known
             to
             us
             .
          
           Having
           therefore
           proved
           that
           supernatural
           Effects
           are
           not
           impossible
           ,
           and
           answered
           his
           Arguments
           for
           the
           contrary
           ,
           I
           may
           take
           leave
           to
           draw
           a
           Conclusion
           contradictory
           to
           his
           ,
           That
           a
           Miracle
           is
           not
           only
           what
           he
           says
           ,
           but
           an
           Effect
           beside
           ,
           above
           ,
           or
           contrary
           to
           the
           Order
           of
           Nature
           .
        
         
           
           The
           second
           thing
           he
           undertakes
           is
           ,
           
             To
             prove
             that
             by
             Miracles
             we
             cannot
             know
             the
             Essence
             ,
             Existence
             ,
             
             or
             Providence
             of
             God
             :
             but
             that
             all
             these
             may
             be
             better
             known
             by
             the
             fixt
             and
             immutable
             Order
             of
             Nature
             .
          
           
           His
           Design
           in
           this
           seems
           to
           be
           to
           destroy
           the
           Authority
           and
           Credit
           of
           Miracles
           ,
           by
           shewing
           that
           they
           are
           not
           proofs
           sufficient
           of
           what
           they
           are
           designed
           for
           .
           But
           in
           the
           framing
           of
           this
           Proposition
           ,
           he
           mistakes
           the
           end
           ,
           for
           which
           they
           are
           design'd
           .
           For
           1.
           
           The
           design
           of
           Miracles
           is
           not
           to
           make
           a
           discovevery
           (
           at
           least
           immediately
           and
           by
           themselves
           )
           of
           the
           Essence
           of
           God.
           They
           are
           proper
           and
           meet
           evidences
           of
           the
           truth
           of
           any
           Revelation
           ,
           and
           if
           in
           that
           Revelation
           it
           please
           God
           to
           make
           any
           supernatural
           display
           of
           his
           own
           Nature
           ,
           then
           Miracles
           may
           be
           said
           mediately
           to
           discover
           to
           us
           the
           Essence
           of
           God
           ;
           otherways
           they
           demonstrate
           no
           other
           Attribute
           of
           God
           but
           his
           power
           ,
           viz.
           as
           it
           is
           able
           to
           suspend
           the
           Operations
           of
           Nature
           ,
           or
           to
           act
           above
           it
           .
        
         
           2.
           
           Neither
           do
           they
           tend
           in
           any
           peculiar
           manner
           to
           prove
           the
           Existence
           of
           a
           Deity
           ,
           but
           rather
           suppose
           it
           :
           viz.
           That
           there
           is
           a
           Supream
           Being
           who
           is
           the
           Author
           of
           Nature
           ,
           who
           gave
           it
           such
           a
           Power
           and
           set
           it
           such
           Laws
           whereby
           to
           act
           ;
           which
           Power
           and
           which
           Laws
           ,
           a
           Miracle
           being
           either
           above
           or
           contrary
           to
           ,
           proves
           thereupon
           (
           not
           that
           God
           is
           ,
           but
           )
           that
           it
           is
           he
           who
           then
           acts
           by
           his
           own
           immediate
           hand
           ,
           and
           not
           Nature
           .
           But
           ,
           for
           any
           proof
           it
           gives
           us
           of
           the
           Being
           of
           a
           God
           ,
           it
           is
           onely
           in
           the
           same
           way
           that
           every
           natural
           Effect
           demonstrates
           it
           ,
           by
           leading
           us
           to
           a
           first
           Cause
           .
        
         
           3.
           
           Miracles
           are
           indeed
           sufficient
           Evidences
           of
           the
           Divine
           Providence
           ;
           that
           God
           does
           take
           upon
           him
           and
           actually
           exercise
           the
           Government
           of
           the
           World
           ;
           that
           he
           does
           not
           leave
           Nature
           to
           her self
           ,
           but
           sometimes
           
           interposes
           and
           sets
           her
           aside
           :
           That
           he
           does
           not
           sit
           an
           unconcerned
           Spectator
           of
           the
           Actions
           of
           Men
           ,
           but
           sometimes
           in
           a
           most
           signal
           manner
           rewards
           or
           punishes
           them
           here
           in
           this
           life
           .
           Yet
           the
           demonstration
           of
           Gods
           Providence
           is
           not
           the
           proper
           and
           primary
           end
           of
           supernatural
           Effects
           ,
           but
        
         
           4.
           
           A
           Miracle
           is
           properly
           intended
           to
           prove
           ,
           1.
           
           Immediately
           ,
           the
           immediate
           power
           and
           presence
           of
           God
           Acting
           himself
           in
           an
           extraordinary
           manner
           in
           the
           working
           of
           it
           .
           2.
           
           (
           By
           Vertue
           of
           this
           evident
           Demonstration
           of
           Gods
           immediate
           extraordinary
           presence
           )
           the
           Divine
           Authority
           and
           Mission
           of
           that
           person
           whom
           God
           has
           been
           pleased
           to
           make
           his
           Instrument
           in
           the
           effecting
           of
           it
           ;
           at
           whose
           word
           or
           request
           the
           Order
           of
           Nature
           is
           suspended
           ,
           which
           we
           cannot
           suppose
           God
           would
           permit
           either
           for
           no
           end
           at
           all
           ,
           or
           for
           one
           so
           repugnant
           to
           his
           Sanctity
           and
           Goodness
           ,
           as
           to
           assist
           an
           Imposture
           .
        
         
           Thus
           much
           therefore
           we
           may
           know
           by
           miracles
           ,
           not
           what
           God
           is
           in
           his
           Nature
           ,
           nor
           his
           Existence
           any
           better
           than
           we
           may
           know
           it
           by
           any
           Effect
           of
           Nature
           :
           but
           his
           Providence
           ,
           his
           extraordinary
           presence
           and
           power
           ,
           and
           the
           Authority
           of
           that
           person
           whose
           Divine
           Mission
           it
           attests
           .
           We
           are
           next
           to
           enquire
           whether
           his
           Arguments
           are
           more
           sufficient
           to
           disprove
           the
           authority
           of
           Miracles
           in
           this
           regard
           .
        
         
           
           His
           arguments
           for
           the
           Truth
           of
           his
           second
           Proposition
           are
           from
           Reason
           and
           Scripture
           .
           From
           Reason
           he
           attempts
           to
           prove
           it
           three
           wayes
           .
        
         
           1.
           
           
             Because
             the
             belief
             of
             the
             possibility
             of
             a
             Miracle
             does
             vertually
             introduce
             meer
             Scepticisme
             ,
          
           and
           consequently
           is
           so
           far
           from
           proving
           the
           Essence
           ,
           Existence
           ,
           or
           Providence
           of
           God
           ,
           that
           it
           
             takes
             away
             
             the
             certainty
             both
             of
             the
             existence
             of
             a
             Deity
             and
             every
             thing
             else
             .
          
        
         
           2.
           
           
             Because
             a
             Miracle
             is
             a
             work
             that
             transcends
             our
             Capacity
             to
             understand
             it
             ,
             and
             therefore
             what
             we
             understand
             not
             ,
             it self
             cannot
             lead
             us
             to
             the
             understanding
             of
             any
             thing
             else
             .
          
        
         
           3.
           
           
             Because
             a
             Miracle
             is
             a
             thing
             finite
             ,
             and
             therefore
             cannot
             be
             a
             fit
          
           Medium
           
             to
             prove
             the
             being
             of
             an
             Agent
             of
             infinite
             Power
             .
          
        
         
           1.
           
           
             The
             belief
             of
             the
             possibility
             of
             a
             Miracle
             virtually
             introduces
             meer
             Scepticisme
             ,
          
           
           
             and
             so
             takes
             away
             the
             certainty
             both
             of
             the
             being
             of
             God
             and
             every
             thing
             else
             .
          
           This
           Argument
           strikes
           as
           much
           at
           the
           belief
           of
           Miracles
           themselves
           as
           of
           any
           thing
           else
           upon
           their
           Credit
           and
           Authority
           :
           for
           there
           can
           be
           no
           Reason
           to
           believe
           any
           thing
           ,
           which
           to
           believe
           obliges
           me
           to
           doubt
           of
           every
           thing
           else
           as
           impossible
           to
           be
           certainly
           known
           .
           The
           ground
           whereupon
           he
           asserts
           that
           the
           belief
           of
           Miracles
           ,
           
             leads
             us
             to
             Scepticisme
          
           ,
           is
           ,
           
             because
             it
             takes
             away
             the
             certain
             Truth
             of
             those
             Notions
             from
             whence
             we
             conclude
             the
             being
             of
             a
             God
             or
             any
             thing
             else
             that
             we
             know
          
           ;
           and
           
             that
             this
             it
             does
             in
             as
             much
             as
             it
             supposes
             a
             Power
             in
             God
             able
             to
             alter
             the
             Truth
             of
             these
             Notions
             ,
             for
             this
             too
             he
             must
             be
             able
             to
             do
             ,
             if
             able
             to
             change
             the
             course
             of
             Nature
             .
          
        
         
           By
           these
           Notions
           may
           be
           understood
           two
           things
           ;
           
           1.
           
           The
           Principles
           of
           Truth
           where
           upon
           we
           build
           all
           our
           knowledge
           .
           2.
           
           Our
           own
           Idea's
           and
           apprehensions
           of
           things
           .
           The
           former
           are
           either
           the
           common
           Principles
           of
           Natural
           Light
           ,
           viz.
           Axioms
           evident
           upon
           the
           first
           apprehension
           of
           the
           Terms
           ,
           as
           
             That
             a
             thing
             cannot
             be
             and
             not
             be
             at
             the
             same
             time
             ,
             the
             whole
             is
             greater
             than
             any
             part
             ,
          
           &c.
           
           Or
           2.
           the
           definitions
           of
           
           things
           ,
           and
           propositions
           ascribing
           to
           them
           their
           Nature
           and
           Properties
           :
           as
           
             〈◊〉
             〈◊〉
             rationale
             ,
             Triangulum
             habet
             tres
             angulos
             aequales
             duobus
             rectis
             ,
          
           &c.
           Or
           3.
           
           Propositions
           containing
           the
           mutual
           respects
           of
           things
           ,
           as
           
             that
             Cruelty
             and
             Injustice
             are
             repugnant
             to
             the
             Nature
             of
             God
             ,
             Theft
             and
             Murder
             to
             the
             Nature
             of
             a
             sociable
             Creature
             ,
          
           &c.
           
           Now
           these
           principles
           of
           Truth
           are
           all
           necessary
           ,
           and
           immutable
           ,
           and
           the
           Truth
           of
           them
           does
           not
           depend
           upon
           the
           being
           or
           order
           of
           Nature
           :
           a
           possibility
           therefore
           of
           change
           in
           the
           order
           of
           Nature
           does
           not
           imply
           that
           by
           the
           same
           Power
           the
           truth
           of
           these
           Notions
           may
           be
           altered
           .
           They
           are
           ,
           first
           ,
           necessary
           and
           immutable
           ,
           because
           it
           implies
           a
           contradiction
           for
           them
           to
           be
           false
           ,
           v.
           c.
           
             for
             the
             whole
             to
             be
             no
             greater
             than
             any
             part
             ,
             Man
             not
             to
             be
             a
             rational
             creature
             ,
             God
             to
             be
             cruel
             or
             unjust
             ,
          
           &c.
           2.
           
           They
           are
           true
           independently
           upon
           the
           being
           or
           order
           of
           Nature
           .
           If
           God
           should
           destroy
           the
           whole
           frame
           of
           Nature
           ,
           yet
           it
           were
           true
           notwithstanding
           ,
           
             that
             the
             whole
          
           Body
           
             were
             bigger
             than
             any
             part
          
           .
           If
           he
           should
           reduce
           Mankind
           into
           nothing
           ,
           it
           were
           still
           true
           notwithstanding
           ,
           
             That
             the
             nature
             of
             Man
             consists
             in
             the
             Vnion
             of
             a
             rational
             Soul
             ,
             and
             a
             Body
             endued
             with
             life
             and
             sense
             .
          
           God
           may
           turn
           one
           thing
           into
           another
           ,
           and
           make
           the
           same
           Matter
           appear
           under
           a
           Form
           above
           or
           contrary
           to
           what
           it
           should
           have
           by
           the
           course
           of
           Nature
           ,
           but
           he
           cannot
           
             make
             it
             be
             and
             not
             be
             ,
             be
             of
             this
             Nature
             and
             of
             another
             ,
             at
             the
             same
             time
             .
          
           He
           can
           suspend
           the
           Actions
           of
           his
           Creatures
           ,
           but
           yet
           cannot
           make
           them
           
             Act
             and
             not
             Act
             both
             together
             .
          
           In
           short
           ,
           however
           God
           by
           his
           Power
           may
           alter
           or
           suspend
           the
           Order
           of
           Generations
           in
           Nature
           ,
           yet
           this
           Principle
           will
           hold
           true
           ,
           that
           in
           an
           
           order
           of
           successive
           generations
           of
           Men
           there
           must
           be
           some
           first
           Man
           ,
           and
           this
           first
           Man
           must
           have
           a
           Cause
           that
           is
           not
           Man
           ,
           and
           this
           Cause
           must
           either
           be
           it self
           ,
           or
           lead
           us
           at
           last
           to
           ,
           an
           infinite
           Supream
           Being
           .
           So
           that
           the
           
             existence
             of
             a
             God
             may
             be
             deduced
             from
             certain
             and
             necessary
             Principles
             ,
             though
             the
             Order
             of
             Nature
             be
             capable
             of
             being
             changed
             by
             his
             Almighty
             Power
             .
          
        
         
           The
           altering
           therefore
           of
           the
           course
           of
           Nature
           ,
           makes
           no
           alteration
           in
           the
           principles
           of
           Knowledg
           .
           But
           does
           it
           not
           infer
           a
           Power
           in
           God
           to
           change
           our
           Notions
           and
           Apprehensions
           of
           them
           and
           of
           every
           thing
           else
           ?
           A
           Physical
           Power
           indeed
           it
           does
           ,
           as
           it
           proves
           him
           Omnipotent
           :
           but
           this
           will
           not
           drive
           us
           to
           Scepticisme
           ,
           while
           we
           are
           certain
           that
           it
           is
           as
           much
           repugnant
           to
           his
           Veracity
           and
           Goodness
           as
           compatible
           to
           his
           Power
           barely
           considered
           .
           For
           it
           is
           impossible
           that
           a
           Being
           infinitely
           Good
           and
           Holy
           should
           impose
           upon
           his
           Creatures
           ,
           and
           implant
           such
           Notions
           in
           their
           Minds
           as
           would
           necessarily
           induce
           them
           to
           believe
           a
           Lye
           ,
           or
           so
           alter
           their
           apprehensions
           of
           things
           ,
           as
           to
           make
           it
           impossible
           for
           them
           to
           make
           a
           true
           Judgment
           by
           the
           use
           of
           their
           own
           reason
           .
        
         
           The
           belief
           of
           Miracles
           therefore
           does
           not
           
             lead
             us
             unto
             Scepticisme
          
           ,
           and
           so
           does
           not
           
             take
             away
             the
             certainty
             of
             the
             Being
             of
             a
             God
             ,
          
           but
           yet
           perhaps
           
             it
             may
             not
             be
             a
             fit
          
           Medium
           
             to
             prove
             either
             his
             Existence
             ,
             or
             his
             Proovidence
             ,
             or
             to
             declare
             bis
             Nature
             to
             us
             .
          
           
           And
           this
           upon
           two
           Accounts
           .
           1.
           
           
             Because
             a
             Miracle
             is
             a
             Work
             that
             transcends
             our
             capacity
             to
             understand
             it
             ,
             and
             therefore
             what
             we
             understand
             not
             it self
             ,
             cannot
             lead
             us
          
           to
           the
           
             understanding
             of
             any
             thing
             else
          
           .
           
           2.
           
           
             Because
             a
             Miracle
             is
             a
             
             thing
             finite
             ,
             and
             therefore
             cannot
             be
             a
             fit
          
           Medium
           
             to
             prove
             the
             being
             of
             an
             Agent
             of
             infinite
             Power
             .
          
           To
           the
           First
           ,
           a
           Miracle
           is
           a
           Work
           that
           transcends
           our
           capacity
           to
           understand
           it
           ;
           i.
           e.
           it
           is
           beyond
           the
           compass
           of
           our
           Knowledge
           to
           deduce
           it
           from
           natural
           Causes
           ,
           and
           good
           reason
           ,
           because
           it
           is
           beyond
           their
           power
           and
           efficacy
           to
           Effect
           it
           .
           But
           yet
           so
           far
           it
           is
           within
           our
           Capacity
           ,
           that
           it
           is
           possible
           for
           us
           to
           know
           whether
           it
           be
           an
           effect
           supernatural
           or
           not
           ,
           and
           when
           it
           is
           known
           to
           be
           such
           it
           is
           sufficient
           to
           demonstrate
           the
           immediate
           operation
           of
           God's
           Power
           and
           Providence
           .
        
         
           To
           the
           Second
           ,
           nothing
           is
           more
           false
           or
           groundless
           than
           that
           Assertion
           .
           It
           is
           so
           far
           from
           being
           true
           ,
           that
           a
           finite
           Effect
           cannot
           be
           a
           Proof
           of
           an
           infinite
           Cause
           ,
           that
           every
           finite
           Effect
           is
           so
           ;
           either
           immediately
           ,
           as
           when
           the
           Effect
           though
           finite
           exceeds
           the
           force
           and
           efficacy
           of
           any
           finite
           being
           in
           the
           Order
           and
           Sphere
           wherein
           it
           acts
           ,
           or
           mediately
           when
           the
           Effect
           is
           produced
           by
           a
           train
           of
           finite
           Causes
           ,
           which
           yet
           must
           have
           had
           their
           own
           being
           and
           their
           first
           motion
           or
           power
           to
           act
           from
           an
           infinite
           Agent
           .
           The
           argument
           for
           an
           Infinite
           from
           the
           existence
           of
           finite
           beings
           ,
           proceeds
           thus
           ,
           every
           finite
           being
           is
           contingent
           ,
           and
           so
           might
           not
           have
           been
           ;
           therefore
           the
           reason
           of
           its
           being
           must
           not
           be
           in
           it self
           ,
           but
           in
           something
           else
           ,
           viz.
           the
           Cause
           that
           produced
           it
           .
           Again
           ,
           every
           finite
           being
           has
           limits
           of
           Perfection
           ;
           these
           cannot
           be
           set
           by
           it self
           ,
           but
           by
           something
           else
           which
           gave
           it
           such
           a
           degree
           of
           Perfection
           and
           no
           greater
           ;
           and
           this
           must
           be
           the
           cause
           that
           produced
           it
           .
           If
           this
           Cause
           be
           finite
           too
           ,
           it
           must
           proceed
           from
           another
           ,
           and
           the
           Question
           will
           recur
           till
           we
           stop
           ,
           at
           last
           in
           a
           Cause
           self-existent
           and
           infinite
           .
        
         
         
           So
           much
           therefore
           may
           be
           said
           in
           answer
           to
           his
           Arguments
           from
           reason
           for
           the
           former
           part
           of
           his
           second
           Proposition
           ,
           
             viz.
             That
             by
             Miracles
             we
             cannot
             know
             the
             Essence
             ,
             Existence
             or
             Providence
             of
             God.
          
           To
           what
           he
           says
           for
           the
           other
           part
           ,
           
             viz.
             That
             all
             these
             may
             be
             better
             known
             by
             the
             fixt
             and
             immutable
             Order
             of
             Nature
             ,
          
           the
           Answer
           may
           be
           shorter
           .
           His
           reason
           is
           ,
           
             because
             the
             Laws
             of
             Nature
             are
             infinite
             ,
             eternal
             ,
             and
             immutable
             ,
             and
             therefore
             in
             some
             measure
             indicate
             to
             us
             the
             infinity
             ,
             eternity
             ,
             and
             immutability
             of
             God
             :
          
           or
           rather
           (
           to
           make
           him
           speak
           more
           plainly
           out
           of
           his
           
             Opera
             Posthuma
          
           )
           because
           
             God
             and
             Nature
             are
             all
             one
             ,
          
           and
           
             the
             more
             I
             know
             of
             Nature
             the
             more
             I
             understand
             of
             the
             modifications
             of
             the
             Divine
             Essence
             .
          
           But
           if
           he
           tells
           us
           that
           the
           belief
           of
           Miracles
           leads
           us
           to
           Scepticisme
           ,
           we
           may
           reply
           that
           this
           Discovery
           of
           the
           Divine
           Essence
           which
           he
           pretends
           to
           make
           from
           Nature
           ,
           will
           rather
           carry
           us
           either
           to
           Atheisme
           or
           Idolatry
           .
        
         
           I
           proceed
           to
           his
           Arguments
           from
           Scripture
           ,
           which
           are
           two
           .
        
         
           1.
           
           He
           argues
           from
           Deut
           13.
           v.
           1
           ,
           2
           ,
           3.
           
           
             Because
             a
             Miracle
          
           (
           as
           is
           plain
           from
           that
           place
           )
           
             may
             be
             wrought
             by
             a
             Person
             that
             designs
             to
             introduce
             the
             worship
             of
             a
             false
             God.
             
          
        
         
           2.
           
           He
           argues
           
             from
             the
             corrupt
             notions
             the
          
           Israelites
           
             had
             of
             God
             and
             his
             Providence
             ,
             notwithstanding
             so
             many
             Miracles
             wrought
             among
             them
             .
          
        
         
           The
           words
           in
           Deut.
           13.
           v.
           1
           ,
           2
           ,
           3.
           are
           these
           .
           
           
             If
             there
             arise
             among
             you
             a
             Prophet
             ,
             or
             a
             Dreamer
             of
             Dreams
             ,
             and
             giveth
             thee
             a
             Sign
             or
             a
             Wonder
             ,
             and
             the
             Sign
             or
             Wonder
             come
             to
             pass
             ,
             whereof
             he
             spake
             unto
             thee
             ,
             saying
             ,
             let
             us
             go
             after
             other
             Gods
             (
             which
             thou
             
             hast
             not
             known
             )
             and
             let
             us
             serve
             them
             ;
             thou
             shalt
             not
             hearken
             unto
             the
             words
             of
             that
             Prophet
             ,
             or
             Dreamer
             of
             Dreams
             ;
             for
             the
             Lord
             your
             God
             proveth
             you
             ,
             to
             know
             whether
             you
             love
             the
             Lord
             your
             God
             with
             all
             your
             Heart
             and
             with
             all
             your
             Soul.
             And
             that
             Prophet
             or
             that
             Dreamer
             of
             Dreams
             shall
             be
             put
             to
             death
             ,
          
           &c.
           
           
             From
             hence
             he
             argues
             ,
             a
             Miracle
             may
             be
             wrought
             by
             one
             that
             designs
             to
             introduce
             the
             Worship
             of
             a
             false
             God.
          
           Ergo
           ,
           
             by
             Miracles
             we
             may
             be
             as
             easily
             induced
             to
             embrace
             the
             Worship
             of
             a
             false
             God
             ,
             as
             of
             the
             true
             .
          
           E.
           
             God
             cannot
             be
             made
             known
             to
             us
             by
             Miracles
             .
          
        
         
           
           This
           is
           a
           difficulty
           commonly
           propounded
           for
           these
           Words
           in
           Deut.
           viz.
           
             How
             Miracles
             can
             be
             an
             undoubted
             evidence
             of
             the
             authority
             of
             a
             Prophet
             and
             the
             truth
             of
             his
             Doctrine
             ,
             &
             yet
             it
             be
             possible
             for
             a
             Miracle
             to
             be
             wrought
             by
             a
             false
             Prophet
             in
             the
             highest
             degree
             :
          
           viz.
           
             a
             Preacher
             of
             Idolatry
          
           .
           And
           the
           best
           way
           to
           give
           a
           clear
           and
           satisfactory
           Answer
           to
           it
           ,
           will
           be
           to
           consider
           the
           utmost
           force
           of
           it
           as
           it
           is
           urged
           from
           this
           place
           .
           The
           Israelites
           to
           whom
           these
           Words
           were
           spoken
           ,
           had
           already
           a
           Law
           given
           them
           ,
           and
           the
           Authority
           of
           it
           attested
           by
           unquestionable
           Miracles
           ;
           the
           same
           Law
           repeated
           again
           in
           this
           book
           of
           Deut.
           with
           a
           repetition
           likewise
           of
           the
           History
           of
           those
           mighty
           Works
           which
           had
           been
           wrought
           for
           it's
           confirmation
           .
           Their
           Religion
           therefore
           being
           thus
           settled
           ,
           to
           fortifie
           them
           against
           all
           Temptations
           that
           might
           draw
           them
           to
           the
           Worship
           of
           the
           Gods
           of
           the
           Nations
           round
           about
           them
           ,
           they
           are
           fore-warned
           in
           this
           place
           not
           to
           give
           ear
           to
           any
           Person
           that
           should
           entice
           them
           to
           Idolatry
           ,
           though
           he
           should
           work
           a
           Miracle
           to
           confirm
           the
           Authority
           of
           his
           false
           Doctrine
           ;
           for
           that
           God
           might
           possibly
           permit
           such
           a
           Person
           to
           
           work
           a
           Miracle
           meerly
           to
           try
           the
           stedfastness
           of
           their
           Faith
           and
           Adherence
           to
           his
           Worship
           .
           This
           is
           the
           Case
           wherein
           those
           Words
           (
           Deut.
           13.
           )
           must
           be
           understood
           to
           be
           spoken
           ;
           and
           this
           is
           all
           that
           can
           be
           rationally
           drawn
           from
           them
           ,
           that
           God
           may
           permit
           a
           Miracle
           to
           be
           wrought
           by
           a
           false
           Prophet
           after
           he
           has
           established
           the
           true
           Religion
           ,
           and
           fore-warned
           his
           people
           not
           to
           believe
           a
           Miracle
           against
           it
           .
           We
           are
           to
           enquire
           therefore
           whether
           
             if
             this
             be
             possible
             ,
             Miracles
             can
             be
             sufficient
             evidences
             of
             a
             true
             Prophet
             .
          
        
         
           The
           Argument
           is
           in
           form
           this
           ,
           
             If
             God
             after
             he
             has
             established
             the
             true
             Religion
             ,
             and
             fore-warned
             his
             people
             not
             to
             believe
             a
             Miracle
             against
             it
             ,
             may
             permit
             a
             false
             Prophet
             to
             work
             a
             Miracle
             to
             try
             the
             stedfastness
             of
             their
             faith
             ;
             then
             Miracles
             are
             not
             sufficient
             Evidences
             of
             a
             true
             Prophet
             .
          
           But
           
             God
             may
             in
             this
             case
             permit
             a
             Miracle
             to
             be
             wrought
             by
             a
             false
             Prophet
             .
          
           Ergo.
           If
           the
           consequence
           is
           ,
           That
           Miracles
           are
           not
           always
           sufficient
           Evidences
           ,
           or
           not
           in
           this
           particular
           Case
           ,
           I
           readily
           grant
           it
           :
           If
           ,
           That
           they
           never
           are
           in
           any
           case
           (
           which
           must
           be
           the
           Conclusion
           if
           to
           the
           purpose
           .
           )
           I
           deny
           it
           :
           and
           the
           reason
           of
           my
           denial
           of
           it
           is
           this
           ,
           because
           notwithstanding
           an
           Impostor
           may
           work
           a
           Miracle
           in
           this
           case
           ,
           and
           so
           the
           Miracle
           he
           works
           be
           no
           evidence
           of
           a
           true
           Prophet
           :
           yet
           in
           any
           other
           case
           (
           notwithstanding
           the
           force
           of
           these
           words
           )
           it
           may
           be
           (
           and
           I
           may
           positively
           say
           is
           )
           impossible
           for
           a
           true
           Miracle
           to
           be
           wrought
           by
           an
           Impostor
           ;
           and
           therefore
           all
           other
           Miracles
           which
           are
           not
           reducible
           to
           this
           Case
           may
           be
           certain
           and
           infallible
           Evidences
           of
           a
           true
           Prophet
           .
           For
           Instance
           ,
           two
           sorts
           of
           Miracles
           are
           excepted
           from
           this
           Case
           .
           1.
           
           Those
           Miracles
           (
           suppose
           )
           that
           were
           wrought
           among
           the
           Israelites
           ,
           
           after
           this
           warning
           given
           them
           not
           to
           believe
           any
           person
           that
           would
           seduce
           them
           to
           Idolatry
           ,
           though
           he
           should
           work
           a
           Miracle
           ,
           by
           persons
           that
           did
           not
           attempt
           to
           seduce
           them
           from
           the
           Worship
           of
           the
           true
           God.
           2.
           
           Those
           Miracles
           which
           were
           wrought
           at
           any
           time
           by
           any
           persons
           whose
           Doctrine
           the
           people
           before
           whom
           they
           were
           wrought
           had
           not
           been
           fore-warned
           by
           God
           not
           to
           believe
           .
           And
           that
           neither
           of
           these
           could
           be
           wrought
           by
           an
           Impostor
           ,
           but
           both
           were
           sufficient
           Evidences
           of
           a
           true
           Prophet
           ,
           I
           shall
           demonstrate
           evidently
           from
           these
           Principles
           .
        
         
           1.
           
           In
           every
           Miracle
           or
           supernatural
           Effect
           ,
           God
           must
           be
           present
           (
           not
           consenting
           and
           assisting
           only
           ,
           but
           )
           working
           it
           himself
           by
           his
           extraordinary
           Power
           .
        
         
           2.
           
           This
           God
           cannot
           do
           (
           viz.
           alter
           the
           course
           of
           Nature
           )
           for
           no
           end
           ,
           or
           for
           any
           that
           is
           mean
           and
           trivial
           .
        
         
           3.
           
           Nor
           can
           his
           end
           be
           to
           deceive
           or
           impose
           upon
           those
           persons
           before
           whom
           it
           is
           wrought
           .
        
         
           4.
           
           If
           his
           end
           cannot
           be
           to
           deceive
           us
           ,
           and
           yet
           he
           cannot
           Work
           a
           Miracle
           ,
           but
           for
           some
           great
           end
           :
           it
           follows
           ,
           That
           every
           Miracle
           wrought
           by
           any
           person
           pretending
           thereupon
           a
           Commission
           to
           reveal
           any
           Doctrine
           ,
           must
           either
           be
           ordained
           by
           God
           to
           ratifie
           and
           confirm
           his
           Commission
           ,
           and
           this
           Miracle
           cannot
           be
           wrought
           by
           a
           false
           Prophet
           :
           or
           if
           it
           be
           not
           ordained
           by
           God
           to
           confirm
           his
           Commission
           ,
           but
           may
           be
           done
           by
           him
           though
           he
           be
           a
           false
           Prophet
           ,
           it
           must
           be
           onely
           in
           such
           a
           case
           where
           sufficient
           warning
           has
           been
           given
           to
           those
           before
           whom
           the
           Miracle
           is
           wrought
           ,
           that
           they
           
           are
           not
           to
           believe
           the
           Authority
           or
           Doctrine
           of
           that
           Prophet
           though
           he
           work
           a
           Miracle
           .
        
         
           5.
           
           Therefore
           in
           this
           one
           Case
           (
           where
           sufficient
           warning
           is
           given
           us
           not
           to
           believe
           such
           a
           person
           though
           he
           work
           a
           Miracle
           )
           God
           may
           work
           a
           Miracle
           by
           a
           false
           Prophet
           ,
           and
           therefore
           it
           is
           no
           sufficient
           Evidence
           of
           a
           true
           :
           In
           any
           other
           case
           it
           is
           impossible
           he
           should
           work
           it
           by
           a
           false
           Prophet
           ,
           and
           therefore
           it
           is
           not
           sufficient
           Evidence
           of
           a
           true
           .
        
         
           All
           this
           necessarily
           follows
           from
           the
           Wisdome
           ,
           Veracity
           ,
           and
           Holiness
           of
           God.
           His
           Wisdome
           cannot
           permit
           him
           to
           work
           a
           Miracle
           by
           any
           man
           for
           nothing
           or
           upon
           any
           trivial
           account
           :
           and
           his
           Veraciy
           and
           Holiness
           cannot
           permit
           him
           to
           bear
           witness
           to
           a
           Liar
           and
           Seducer
           (
           working
           a
           Miracle
           and
           pretending
           thereupon
           to
           a
           Commission
           from
           Heaven
           to
           Preach
           his
           Doctrine
           )
           which
           he
           does
           in
           working
           a
           Miracle
           by
           him
           ,
           unless
           in
           such
           a
           Case
           where
           he
           gives
           us
           warning
           not
           to
           believe
           him
           upon
           the
           Authority
           of
           his
           Miracle
           :
           And
           in
           that
           Case
           he
           does
           not
           bear
           Witness
           to
           a
           Liar
           ,
           because
           he
           fore-warns
           us
           that
           his
           Miracle
           is
           not
           done
           to
           attest
           the
           Authority
           of
           that
           Person
           by
           whom
           he
           does
           it
           :
           And
           so
           though
           it
           were
           the
           
             setting
             of
             his
             Seal
          
           to
           his
           Commission
           (
           to
           use
           that
           expression
           )
           yet
           we
           are
           sufficiently
           secured
           from
           being
           imposed
           upon
           thereby
           ,
           because
           fore-warned
           that
           in
           this
           case
           his
           Seal
           is
           to
           be
           no
           Evidence
           to
           us
           ,
           though
           otherwise
           it
           be
           the
           cleerest
           and
           most
           convincing
           Evidence
           imaginable
           .
           A
           Miracle
           therefore
           ,
           where
           warning
           before-hand
           is
           given
           against
           it
           ,
           may
           be
           wrought
           by
           a
           Seducer
           and
           Impostor
           ,
           but
           where
           we
           are
           not
           fore-warned
           against
           it
           ,
           it
           must
           be
           wrought
           by
           a
           true
           :
           
             Ergo
             ,
             Though
             in
             that
             Case
             a
             Miracle
             is
             no
             Evidence
             
             of
             a
             true
             Prophet
             ,
             yet
             in
             every
             other
             Case
             it
             certainly
             is
             ,
             and
          
           consequently
           ,
           
             Though
             an
             Impostor
             may
             work
             a
             Miracle
             ,
          
           yet
           
             a
             Miracle
             is
             in
             most
             cases
             an
             undoubted
             Evidence
             of
             a
             true
             Prophet
             .
          
        
         
           Now
           the
           warning
           or
           notice
           given
           us
           in
           this
           case
           ,
           may
           be
           either
           expressed
           ,
           or
           implied
           .
           Expressed
           as
           in
           the
           place
           fore-mentioned
           ,
           
           under
           the
           Law
           ;
           or
           where
           we
           are
           forbidden
           to
           hearken
           to
           
             false
             Prophets
          
           and
           
             false
             Christs
          
           ,
           
           
             which
             shall
             do
             great
             Signs
             and
             Wonders
             ;
             or
             to
             an
             Angel
             from
             Heaven
             that
             should
             Preach
             another
             Doctrine
             ,
             then
             that
             we
             have
             received
          
           under
           the
           Gospel
           .
           
           Implied
           ,
           as
           where
           the
           Doctrine
           and
           Institution
           of
           the
           Gospel
           is
           declared
           to
           be
           the
           last
           Will
           of
           Almighty
           God
           ,
           and
           a
           Law
           to
           endure
           without
           alteration
           or
           repeal
           to
           the
           end
           of
           the
           World
           ;
           for
           if
           God
           declare
           it
           to
           be
           such
           ,
           this
           implies
           that
           no
           Doctrine
           contrary
           to
           it
           ,
           no
           other
           Doctrine
           ,
           is
           to
           be
           embraced
           ,
           though
           the
           person
           preaching
           it
           should
           work
           a
           Miracle
           to
           confirm
           his
           Authority
           .
        
         
           All
           other
           Miracles
           therefore
           are
           Evidences
           of
           a
           true
           Prophet
           ,
           except
           where
           such
           warning
           is
           given
           .
           And
           those
           I
           reduced
           to
           two
           sorts
           :
        
         
           1.
           
           Those
           that
           were
           wrought
           among
           the
           Israelites
           after
           the
           warning
           given
           them
           Deut.
           13.
           by
           any
           person
           that
           did
           not
           attempt
           to
           
             seduce
             them
             from
             the
             Worship
             of
             the
             true
             God
          
           ;
           for
           against
           such
           a
           person
           working
           a
           Miracle
           they
           had
           no
           warning
           ,
           and
           therefore
           his
           Miracle
           was
           enough
           to
           command
           their
           belief
           .
        
         
           2.
           
           Those
           wrought
           at
           any
           time
           by
           any
           persons
           against
           whose
           Doctrine
           there
           had
           been
           no
           warning
           eign
           to
           the
           persons
           before
           whom
           the
           Miracles
           were
           wrought
           .
           And
           under
           these
           two
           kinds
           are
           placed
           all
           
           the
           Miracles
           whose
           Authority
           Spinoza
           would
           destroy
           by
           this
           Argument
           .
           To
           begin
           with
           
           Moses's
           ,
           they
           were
           wrought
           before
           the
           Isralites
           had
           any
           warning
           to
           reject
           the
           Authority
           of
           any
           Miracles
           whatsoever
           :
           and
           if
           after
           ,
           they
           were
           wrought
           not
           to
           sedvce
           them
           to
           Idolatry
           but
           with
           the
           contrary
           design
           ,
           viz.
           to
           settle
           the
           Worship
           of
           the
           true
           God
           among
           them
           .
           So
           also
           
           Elijah's
           ,
           to
           reclaim
           that
           people
           from
           Idolatry
           .
           And
           the
           Miracles
           of
           our
           blessed
           Saviour
           and
           his
           Apostles
           ,
           will
           not
           I
           suppose
           be
           said
           by
           any
           one
           to
           be
           wrought
           to
           seduce
           the
           Jews
           from
           the
           Worship
           of
           the
           true
           God.
           So
           that
           if
           all
           these
           Miracles
           must
           be
           excepted
           from
           the
           Case
           wherein
           a
           Miracle
           may
           be
           wrought
           by
           a
           
             false
             Prophet
          
           ,
           his
           Argument
           
             from
             the
             possibility
             of
             it
          
           (
           out
           of
           Deut.
           13.
           )
           
             against
             the
             authority
             of
             all
             Miracles
             ,
          
           falls
           to
           the
           ground
           .
        
         
           His
           other
           Argument
           from
           Scripture
           is
           
             from
             the
             corrupt
             Notions
             the
          
           Israelites
           
             had
             of
             God
             and
             Providence
          
           ,
           
           
             notwithstanding
             all
             the
             Miracles
             wrought
             among
             them
             .
          
           He
           instances
           in
           their
           Worshipping
           the
           Calf
           in
           
           Moses's
           absence
           :
           In
           the
           doubts
           the
           Author
           of
           the
           73
           Psalm
           says
           he
           had
           about
           a
           Providence
           ;
           and
           
           Solomon's
           Opinion
           that
           all
           things
           were
           governed
           by
           chance
           ,
           which
           he
           confesses
           he
           once
           held
           .
           To
           this
           I
           answer
           ,
           1.
           
           I
           have
           already
           intimated
           that
           Miracles
           in
           themselves
           do
           not
           discover
           to
           us
           what
           God
           is
           in
           his
           Nature
           ,
           any
           farther
           than
           as
           it
           is
           done
           in
           the
           Revelaion
           which
           they
           confirm
           .
           2.
           
           Therefore
           I
           hope
           he
           will
           not
           say
           that
           the
           Revelation
           which
           the
           Israelites
           had
           concerning
           God
           ,
           was
           such
           as
           was
           not
           sufficient
           if
           they
           would
           have
           attended
           to
           it
           ,
           to
           have
           taught
           them
           that
           God
           was
           not
           to
           be
           Worshipped
           under
           the
           resemblance
           of
           a
           Creature
           ,
           
           much
           less
           
             his
             glory
             to
             be
             
             turned
             into
             the
             similitude
             of
             a
             Calf
             .
          
           3.
           
           The
           mighty
           Works
           that
           God
           did
           for
           the
           Children
           of
           Israel
           ,
           were
           such
           as
           might
           easily
           have
           convinced
           them
           ,
           that
           such
           a
           base
           Creature
           was
           not
           
             the
             God
             that
             brought
             them
             forth
             out
             of
             the
             land
             of
             Egypt
             .
          
           
           4.
           
           Therefore
           he
           ought
           rather
           to
           impute
           it
           to
           the
           great
           stupidity
           and
           blindness
           of
           that
           People
           ,
           there
           being
           newly
           converted
           from
           the
           worship
           of
           the
           
             Egyptian
             Apis
          
           ,
           
           and
           their
           
             forgeting
             of
             God
             their
             Saviour
             who
             had
             done
             so
             great
             things
             for
             them
             ,
          
           than
           to
           any
           insufficiency
           either
           in
           the
           Miracles
           to
           demonstrate
           God's
           Power
           and
           Providence
           to
           them
           ,
           or
           in
           the
           Law
           he
           had
           newly
           given
           them
           to
           instruct
           them
           how
           he
           was
           to
           be
           Worshipped
           .
           I
           pass
           by
           what
           he
           says
           of
           Solomon
           and
           the
           Author
           of
           the
           73
           Psalm
           :
           their
           doubts
           were
           about
           such
           things
           wherein
           Miracles
           were
           not
           proper
           means
           to
           inform
           them
           :
           viz.
           Why
           the
           wicked
           prosper
           in
           this
           life
           ?
        
         
           What
           he
           has
           besides
           under
           this
           Head
           ,
           is
           ,
           1.
           
           A
           profane
           abuse
           of
           the
           Scripture
           ,
           
           instead
           of
           an
           Answer
           to
           those
           plain
           Expressions
           therein
           ,
           where
           God
           is
           said
           to
           have
           wrought
           his
           Miracles
           ,
           
             that
             he
             might
             make
             his
             power
             to
             be
             known
             ,
          
           
           
             and
             that
             the
          
           Israelites
           
             might
             know
             that
             he
             was
             God.
          
           This
           ,
           he
           says
           ,
           is
           not
           as
           if
           the
           Scripture
           meant
           ,
           that
           Miracles
           are
           in
           themselves
           convincing
           Arguments
           ,
           but
           onely
           that
           the
           
             Holy
             Spirit
          
           makes
           use
           of
           them
           as
           Arguments
           
             ad
             hominem
          
           ,
           that
           is
           (
           for
           want
           of
           better
           Evidences
           )
           he
           is
           fain
           to
           take
           all
           the
           advantage
           he
           can
           of
           their
           pre-conceived
           Opinions
           ,
           however
           irrational
           and
           absurd
           ,
           and
           makes
           these
           his
           Topicks
           ,
           as
           most
           effectual
           to
           perswade
           or
           convince
           them
           ,
           and
           in
           this
           sense
           he
           interprets
           what
           St.
           Paul
           says
           ,
           that
           
             to
             the
             Jews
             he
             became
             as
             a
             Jew
             ,
             to
             the
             Greeks
             as
             a
             Oreek
             ,
          
           that
           is
           ,
           argued
           with
           both
           
           not
           from
           any
           true
           and
           rational
           Principles
           ,
           but
           by
           making
           the
           best
           use
           he
           could
           of
           their
           prejudices
           and
           prepossessions
           to
           gain
           them
           to
           his
           side
           .
        
         
           2.
           
           That
           it
           is
           not
           consistent
           with
           true
           Philosophy
           ,
           
           that
           God
           in
           the
           Order
           and
           Course
           of
           his
           Providence
           should
           be
           conceived
           to
           take
           greater
           care
           of
           one
           person
           or
           Nation
           than
           another
           ;
           viz.
           he
           is
           not
           only
           bound
           to
           provide
           for
           all
           whatsoever
           means
           are
           necessary
           for
           their
           happiness
           ,
           but
           also
           obliged
           not
           to
           give
           any
           one
           Man
           over
           and
           above
           any
           degree
           of
           Grace
           which
           he
           does
           not
           equally
           impart
           to
           all
           the
           World.
           To
           answer
           these
           two
           Positions
           fully
           ,
           we
           should
           be
           obliged
           to
           examine
           
           Spinoza's
           second
           and
           third
           Chapter
           of
           his
           
             Tractatus
             Theologico-Polit
          
           .
           whereto
           he
           refers
           us
           for
           the
           demonstration
           of
           both
           .
        
         
           I
           pass
           on
           therefore
           to
           the
           third
           thing
           he
           proposes
           to
           make
           out
           :
           
           
             viz.
             That
             the
             Scripture
             by
             the
             Decrees
             and
             Commands
             ,
             and
             consequently
             the
             Providence
             of
             God
             understands
             nothing
             else
             but
             the
             fixt
             and
             immutable
             Order
             of
             Nature
             .
          
           This
           he
           attempts
           to
           prove
           two
           ways
           ,
           1.
           
           By
           Instance
           .
           2.
           
           Because
           the
           Scriptute
           relates
           several
           Circumstances
           in
           the
           production
           of
           those
           Effects
           that
           are
           commonly
           held
           to
           be
           supernatural
           .
           
           His
           Instances
           are
           some
           that
           I
           mentioned
           above
           in
           my
           Answer
           to
           the
           Premonition
           ,
           
           viz.
           God
           telling
           
             Samuel
             ,
             He
             would
             send
             him
             a
             Man
             out
             of
             the
             land
             of
          
           Benjamin
           ,
           which
           was
           onely
           Sauls
           coming
           to
           him
           to
           enquire
           about
           the
           Asses
           .
           
           God
           being
           said
           
             to
             turn
             the
             hearts
             of
             the
          
           Egyptians
           ,
           
             so
             that
             they
             hated
             the
          
           Israelites
           ,
           who
           yet
           it
           appears
           ,
           were
           moved
           to
           hate
           them
           upon
           Politique
           Accounts
           .
           Gods
           saying
           ,
           
             He
             would
             set
             his
             Bow
             in
             the
             Sky
             ,
          
           
           and
           yet
           the
           Rainbow
           ,
           and
           undoubted
           Effect
           of
           Nature
           .
           So
           also
           the
           
           melting
           of
           the
           Snow
           called
           Gods
           Word
           ,
           
           and
           the
           Wind
           and
           Fire
           his
           Ministers
           .
        
         
           I
           grant
           that
           the
           Scripture
           in
           these
           Instances
           ,
           by
           Gods
           Decrees
           or
           Commands
           means
           no
           more
           than
           the
           Laws
           of
           Nature
           :
           but
           his
           Argument
           ought
           to
           conclude
           universally
           ,
           for
           which
           a
           few
           instances
           in
           such
           particulars
           wherein
           it
           holds
           ,
           are
           not
           sufficient
           .
           It
           is
           enough
           for
           me
           to
           name
           some
           things
           which
           the
           Scripture
           relates
           as
           the
           Decrees
           and
           Purposes
           of
           God
           ,
           which
           yet
           could
           never
           take
           effect
           by
           the
           mere
           Course
           of
           Nature
           .
           As
           for
           Instance
           ,
           
             That
             a
             Virgin
             should
             conceive
             and
             bear
             a
             Child
             ,
          
           
           That
           three
           Men
           should
           be
           cast
           into
           
           Nebuchadnezzar's
           Furnace
           ,
           and
           the
           same
           Fire
           kill
           those
           persons
           that
           came
           so
           near
           to
           the
           Mouth
           of
           the
           Furnace
           as
           to
           throw
           them
           in
           ,
           and
           yet
           not
           so
           much
           as
           singe
           a
           hair
           of
           their
           heads
           ,
           though
           thrown
           into
           the
           midst
           of
           it
           .
           That
           the
           Sun
           should
           stand
           still
           at
           the
           word
           of
           a
           Man
           ;
           
           Fire
           come
           down
           from
           Heaven
           at
           the
           command
           of
           another
           ;
           the
           Sea
           be
           stilled
           ,
           the
           Dead
           raised
           ,
           the
           Devils
           cast
           out
           ,
           at
           the
           Word
           ,
           Touch
           ,
           and
           Shadow
           of
           others
           .
           All
           these
           Effects
           the
           Scripture
           sets
           down
           as
           wrought
           by
           the
           Decree
           and
           Order
           of
           Almighty
           God
           ,
           but
           not
           ,
           I
           presume
           ,
           by
           the
           Course
           of
           Nature
           .
           In
           a
           word
           ,
           the
           Answer
           has
           been
           given
           before
           :
           That
           the
           Scripture
           a
           :
           scribes
           all
           Effects
           to
           God
           ,
           natural
           or
           above
           Nature
           and
           as
           ,
           from
           it's
           
             ascribing
             the
             Effects
             of
             Nature
             to
             God
             ,
             without
             mentioning
             how
             he
             produces
             them
             ,
          
           we
           cannot
           justly
           conclude
           that
           it
           
             records
             them
             for
             miraculous
          
           ;
           so
           on
           the
           other
           hand
           ,
           from
           its
           speaking
           of
           supernatural
           Effects
           in
           the
           same
           manner
           ,
           we
           have
           as
           little
           reason
           to
           infer
           ,
           that
           it
           
             means
             nothing
             by
             them
             but
             the
             Order
             of
             Nature
             .
          
        
         
         
           His
           second
           Reason
           is
           ,
           
           because
           the
           Scripture
           relates
           several
           Circumstances
           in
           the
           production
           of
           Miracles
           ;
           which
           Circumstances
           ,
           he
           says
           do
           shew
           that
           these
           Miracles
           required
           Natural
           Causes
           .
           So
           the
           Sprinkling
           of
           Ashes
           required
           to
           produce
           the
           Plague
           of
           Scabs
           ,
           
           an
           East
           Wind
           to
           bring
           the
           Locusts
           ,
           and
           a
           West
           Wind
           to
           drive
           them
           away
           ;
           an
           East
           Wind
           likewise
           to
           drive
           back
           the
           Red
           Sea.
           
           Elijah's
           laying
           his
           Body
           upon
           the
           Body
           of
           the
           Shunamites
           Child
           ,
           
           in
           order
           to
           raise
           it
           to
           life
           again
           .
        
         
           If
           he
           argue
           to
           the
           purpose
           ,
           he
           must
           grant
           that
           these
           Circumstances
           ,
           which
           he
           makes
           requisite
           in
           the
           Order
           of
           Nature
           to
           produce
           these
           Effects
           ,
           were
           also
           proper
           and
           suffi●ient
           in
           the
           Order
           of
           Nature
           to
           produce
           them
           either
           wholely
           or
           in
           part
           .
        
         
           And
           indeed
           the
           Wind
           may
           seem
           a
           very
           proper
           Instrument
           to
           bring
           and
           carry
           away
           the
           Locusts
           ,
           and
           to
           drive
           back
           the
           Sea
           :
           but
           the
           raising
           of
           the
           Wind
           ,
           and
           determination
           of
           it
           is
           ascribed
           to
           another
           Circumstance
           not
           very
           proper
           to
           be
           the
           efficient
           Cause
           of
           it
           ,
           viz.
           the
           stretching
           out
           of
           
           Moses's
           Hand
           and
           his
           Rod.
           And
           this
           commonly
           was
           the
           first
           Circumstance
           in
           every
           Miracle
           which
           Moses
           wrought
           ,
           and
           therefore
           though
           it
           were
           not
           sufficient
           to
           produce
           those
           Effects
           immediately
           and
           by
           it self
           ,
           yet
           it
           must
           be
           supposed
           proper
           to
           set
           all
           the
           other
           subordinate
           Causes
           on
           Motion
           .
           For
           their
           
             requiring
             natural
             Causes
             ,
             because
             related
             with
             some
             Circumstances
             concurring
             to
             their
             production
             ,
          
           must
           imply
           that
           these
           Circumstances
           were
           the
           Natural
           Causes
           requisite
           .
           And
           if
           so
           ,
           then
           
           Moses's
           Rod
           had
           many
           great
           ,
           many
           occult
           ,
           yet
           Natural
           Qualities
           ,
           very-hard
           indeed
           to
           explain
           or
           conceive
           ,
           and
           very
           admirable
           though
           not
           miraculous
           ▪
           
           as
           of
           
             raising
             and
             laying
             Winds
             and
             Storms
             of
             Thunder
             and
             Hail
             ,
             turning
             the
             Water
             into
             Blood
             ,
             bringing
             Frogs
             out
             of
             the
             River
             ,
             producing
             Lace
             out
             of
             the
             Dust
             ,
             Water
             out
             of
             the
             Rock
             ,
          
           &c.
           
        
         
           To
           be
           short
           ,
           the
           Circumstances
           commonly
           mentioned
           as
           concurrent
           to
           the
           production
           of
           Miracles
           ,
           are
           so
           far
           from
           proving
           that
           they
           had
           Natural
           Causes
           ,
           that
           they
           prove
           the
           contrary
           .
           For
           if
           they
           had
           any
           Natural
           Causes
           ,
           these
           Circumstances
           must
           be
           all
           or
           part
           of
           them
           :
           but
           they
           are
           such
           as
           are
           in
           no
           wise
           qualified
           to
           produce
           the
           Effects
           ascribed
           to
           them
           in
           the
           Order
           of
           Nature
           ,
           therefore
           must
           be
           qualified
           for
           it
           by
           a
           Supernatural
           Power
           ,
           which
           can
           produce
           
             quidlibet
             ex
             quolibet
          
           ,
           and
           make
           any
           thing
           instrumental
           to
           what
           Purposes
           and
           Effects
           it
           pleases
           .
        
         
           For
           Instance
           ,
           the
           Clay
           and
           the
           Spittle
           were
           the
           immediate
           Instruments
           applied
           by
           our
           Saviour
           to
           the
           Eyes
           of
           the
           Blind
           ,
           and
           Tongue
           of
           the
           Dumb-man
           ,
           The
           mention
           whereof
           in
           the
           account
           of
           these
           Miracles
           ,
           if
           it
           prove
           that
           they
           required
           Natural
           Causes
           ,
           then
           these
           were
           the
           Causes
           requisite
           ,
           these
           they
           had
           ,
           and
           these
           immediately
           produced
           the
           Effects
           .
           This
           they
           could
           not
           by
           the
           force
           of
           Nature
           ,
           therefore
           by
           Miracle
           ;
           and
           so
           his
           Argument
           destroys
           it self
           .
        
         
           But
           farther
           ,
           what
           if
           many
           are
           produced
           without
           any
           Circumstances
           at
           all
           ,
           but
           purely
           at
           the
           Word
           and
           Will
           of
           the
           person
           that
           works
           them
           ?
           This
           he
           says
           we
           cannot
           be
           assured
           of
           from
           the
           Scripture
           ,
           because
           there
           may
           have
           been
           some
           though
           not
           mentioned
           there
           (
           he
           refers
           to
           Exod.
           14.27
           .
           compared
           with
           Ex.
           15.10
           .
           )
           But
           what
           if
           the
           Scripture
           does
           not
           only
           not
           make
           mention
           of
           any
           ,
           but
           in
           a
           manner
           declares
           there
           were
           none
           ?
           So
           in
           our
           Saviours
           stilling
           the
           
           Storm
           ,
           
           the
           very
           Reflection
           that
           his
           Disciples
           make
           upon
           that
           Miracle
           ,
           proves
           that
           it
           was
           wrought
           by
           his
           bare
           Word
           ,
           and
           not
           by
           the
           Application
           of
           any
           Means
           ,
           much
           less
           ,
           Natural
           .
           
           Before
           he
           draws
           his
           Conclusion
           from
           these
           Arguments
           ,
           he
           answers
           an
           Objection
           from
           Scripture
           ,
           
             viz.
             That
             Famins
             are
             said
             to
             be
             caused
             by
             the
             sins
             of
             Men
             ,
          
           and
           the
           like
           :
           and
           Rain
           and
           Plenty
           restored
           by
           their
           Prayers
           ,
           &c.
           
           His
           Answer
           is
           ,
           that
           the
           Scripture
           does
           here
           speak
           
             ad
             hominem
          
           ,
           and
           with
           the
           same
           Propriety
           as
           when
           it
           says
           that
           God
           is
           
             angry
             ,
             sorrowful
             ,
             repents
          
           ,
           or
           the
           like
           ;
           and
           that
           it
           is
           not
           true
           that
           any
           of
           these
           are
           the
           Causes
           of
           the
           Effects
           ascribed
           to
           them
           .
           Here
           1.
           
           Methinks
           he
           is
           wary
           in
           his
           Answer
           .
           He
           might
           have
           granted
           that
           Famine
           is
           sent
           for
           the
           sins
           of
           Men
           ,
           and
           Rain
           and
           fruitful
           Seasons
           for
           a
           return
           to
           their
           Prayers
           and
           Repentance
           ,
           and
           yet
           have
           denied
           that
           either
           of
           these
           is
           wrought
           by
           Miracle
           .
           For
           Nature
           is
           ordered
           and
           directed
           by
           the
           Wisdom
           and
           Providence
           of
           Almighty
           God
           ,
           as
           well
           as
           preserved
           and
           upheld
           by
           his
           Power
           ;
           and
           therefore
           his
           Wisdom
           may
           so
           direct
           it
           ,
           as
           often
           even
           by
           the
           Course
           of
           Nature
           to
           execute
           his
           divine
           purposes
           whether
           of
           Judgment
           or
           Mercy
           .
           He
           sees
           our
           Actions
           and
           hears
           our
           Prayers
           from
           all
           eternity
           ,
           and
           therefore
           may
           ,
           as
           he
           has
           the
           whole
           Order
           of
           Nature
           before
           his
           eyes
           ,
           direct
           and
           determine
           the
           certain
           and
           necessary
           Events
           of
           it
           to
           their
           proper
           Seasons
           ,
           and
           make
           them
           Instrumental
           to
           the
           accomplishing
           of
           his
           purposes
           ,
           whether
           of
           shewing
           favour
           or
           executing
           wrath
           upon
           the
           Sons
           of
           Men.
           Thus
           therefore
           he
           need
           not
           be
           so
           strict
           as
           to
           deny
           any
           possibility
           of
           God's
           punishing
           us
           for
           our
           sins
           in
           the
           Order
           of
           Nature
           ,
           for
           fear
           lest
           it
           
           should
           betray
           him
           unawares
           to
           the
           concession
           of
           a
           Miracle
           .
           Natural
           Causes
           indeed
           our
           Sins
           or
           P●ayers
           are
           not
           of
           these
           Effects
           ,
           nor
           yet
           Supernatural
           neither
           ,
           but
           moral
           only
           and
           meritorious
           ,
           as
           God
           upon
           view
           of
           either
           determines
           to
           punish
           or
           reward
           us
           .
           But
           suppose
           it
           were
           not
           so
           ,
           2.
           
           He
           gives
           but
           a
           very
           mean
           Solution
           of
           the
           difficulty
           
             that
             the
             Scripture
             speaks
             improperly
             here
             ,
             and
             in
             condescension
             to
             the
             Capacities
             and
             Opinions
             of
             the
             Vulgar
             ,
             as
             it
             does
             when
             it
             says
             that
             God
             is
             angry
             ,
             sorrowful
             or
             repents
             .
          
           We
           grant
           the
           Scripture
           may
           be
           conceived
           to
           be
           obliged
           to
           speak
           in
           this
           manner
           ,
           concerning
           the
           incomprehensible
           Nature
           of
           God
           ,
           and
           such
           of
           his
           Perfections
           the
           modes
           whereof
           it
           is
           not
           necessary
           we
           should
           have
           explained
           to
           us
           ,
           how
           they
           are
           and
           act
           in
           him
           :
           but
           yet
           it
           is
           not
           necessary
           that
           it
           should
           speak
           of
           every
           thing
           in
           the
           same
           manner
           ,
           or
           that
           every
           thing
           that
           it
           says
           should
           be
           shuffled
           off
           by
           this
           or
           the
           like
           suggestion
           .
           Nothing
           is
           more
           natural
           and
           easie
           to
           be
           conceived
           ,
           than
           that
           God
           does
           punish
           or
           reward
           our
           good
           or
           bad
           Actions
           ,
           and
           that
           in
           this
           life
           ,
           and
           that
           his
           Justice
           and
           Wisdom
           will
           oblige
           him
           to
           do
           it
           as
           he
           takes
           upon
           him
           the
           Government
           of
           the
           World
           :
           though
           it
           be
           very
           hard
           for
           the
           Vulgar
           to
           conceive
           how
           he
           does
           it
           without
           anger
           or
           displeasure
           and
           the
           contrary
           affections
           .
           Therefore
           the
           Scripture
           may
           be
           conceived
           to
           speak
           of
           the
           one
           in
           condescention
           to
           our
           Capacities
           ,
           though
           yet
           no
           reason
           why
           it
           should
           be
           presumed
           to
           speak
           of
           the
           other
           in
           like
           manner
           .
        
         
           
           I
           proceed
           to
           his
           fourth
           and
           last
           undertaking
           ,
           
             viz.
             To
             treat
             of
             the
             manner
             of
             interpreting
             the
             Scripture
             Miracles
             ,
             and
             what
             things
             are
             chiefly
             to
             be
             observed
             in
             the
             Relations
             about
             them
             .
          
           Or
           (
           as
           the
           
           Translator
           )
           
             to
             shew
             that
             most
             Men
             have
             erred
             in
             their
             way
             of
             interpreting
             the
             Miracles
             recorded
             in
             the
             Holy
             Scripture
             .
          
           To
           set
           us
           right
           he
           directs
           us
           in
           the
           reading
           of
           the
           Scripture-narrations
           about
           Miracles
           ,
           to
           enquire
           into
           two
           things
           ,
           1.
           
           
             The
             particular
             Opinions
             and
             Prejudices
             of
             the
             Relator
          
           :
           2.
           
           The
           
             Idioms
             ,
             Phrases
             and
             Tropes
             ,
             of
             the
             Hebrew
             Tongue
             .
          
           The
           first
           ,
           because
           generally
           all
           Historians
           relate
           the
           events
           they
           speak
           of
           suitable
           to
           their
           own
           Conjectures
           ,
           Opinions
           ,
           and
           Prejudices
           .
           The
           other
           ,
           because
           otherwise
           we
           may
           ,
           from
           the
           Scripture-Style
           ,
           conceive
           some
           things
           to
           be
           related
           for
           Miracles
           which
           really
           are
           not
           .
           For
           the
           first
           he
           instances
           in
           Joshua
           10.
           v.
           12
           ,
           13.
           where
           the
           Account
           of
           the
           extraordinary
           length
           of
           that
           Day
           is
           given
           according
           to
           the
           common
           opinion
           of
           the
           Sun
           's
           and
           not
           the
           Earth's
           motion
           .
           For
           the
           Second
           ,
           in
           some
           ,
           allegorical
           places
           out
           of
           the
           Prophets
           .
           Zachariah
           14.
           v.
           7.
           
           Isa
           .
           13.
           v.
           10.48
           .
           v.
           ult
           .
           By
           these
           two
           insinuations
           he
           would
           elude
           the
           force
           of
           all
           the
           clear
           and
           plain
           narrations
           about
           miracles
           in
           Scripture
           .
           To
           the
           first
           ,
           and
           the
           instance
           he
           brings
           for
           it
           ,
           I
           answer
           ,
           the
           truth
           of
           the
           Miracle
           which
           Joshua
           relates
           is
           not
           at
           all
           prejudiced
           though
           it
           were
           true
           that
           the
           Earth
           moves
           ,
           and
           not
           the
           Sun
           ;
           for
           the
           course
           of
           Nature
           was
           stopped
           ,
           whether
           in
           the
           motion
           of
           the
           Sun
           or
           the
           Earth
           ,
           and
           therein
           consists
           the
           truth
           of
           the
           Miracle
           :
           As
           to
           the
           relation
           of
           it
           ,
           it
           was
           not
           necessary
           either
           that
           Joshua
           should
           himself
           be
           so
           great
           a
           Philosopher
           or
           so
           far
           instructed
           by
           an
           extraordinary
           Revelation
           ,
           as
           to
           put
           up
           his
           request
           to
           God
           that
           the
           Earth
           should
           stand
           still
           and
           not
           the
           Sun
           ;
           or
           that
           the
           Account
           of
           it
           which
           he
           gives
           should
           be
           otherwise
           than
           according
           to
           the
           appearance
           of
           sense
           ,
           and
           the
           
           apprehensions
           of
           the
           Vulgar
           grounded
           thereupon
           .
        
         
           To
           the
           second
           ,
           the
           truth
           of
           the
           Scripture-Miracles
           depends
           not
           upon
           any
           allegorical
           expressions
           in
           the
           Prophets
           ,
           but
           upon
           the
           naked
           Relations
           of
           matters
           of
           Fact
           in
           the
           Historical
           Writers
           ;
           so
           that
           though
           in
           the
           former
           we
           are
           to
           proceed
           with
           some
           Caution
           ,
           and
           not
           to
           take
           every
           thing
           for
           Miraculous
           ,
           which
           is
           spoken
           of
           in
           an
           high
           strain
           of
           expression
           :
           yet
           in
           the
           latter
           we
           find
           no
           such
           danger
           of
           being
           imposed
           upon
           by
           the
           Tropes
           and
           Figures
           of
           the
           Hebrew
           Tongue
           ,
           all
           things
           being
           delivered
           in
           the
           Historical
           part
           of
           Scripture
           with
           the
           greatest
           plainness
           and
           simplicity
           .
        
         
           I
           have
           run
           through
           the
           main
           of
           Spinoza's
           Chapter
           ,
           which
           consists
           in
           the
           proof
           of
           his
           four
           Propositions
           at
           first
           laid
           down
           .
           
           What
           is
           behind
           ,
           is
           ,
           1.
           
           An
           account
           of
           his
           different
           Method
           in
           this
           Chapter
           from
           that
           which
           he
           takes
           in
           his
           first
           and
           second
           Chapters
           about
           Prophecy
           and
           Prophets
           :
           but
           this
           is
           proper
           to
           his
           
             Tractatus
             Theologico
             Polit.
          
           
           2.
           
           He
           attempts
           to
           prove
           from
           Scripture
           the
           Immutability
           of
           the
           Order
           of
           Nature
           ,
           repeating
           also
           some
           of
           his
           former
           Arguments
           for
           it
           ;
           3.
           
           He
           closes
           all
           with
           a
           passage
           out
           of
           Josephus
           ,
           agreeable
           to
           his
           Opinion
           His
           places
           of
           Scripture
           which
           he
           alledges
           ,
           are
           ,
           Psal
           .
           148.
           v.
           6.
           
           
             He
             hath
             established
             them
             for
             ever
             :
             he
             hath
             made
             a
             decree
             ,
          
           which
           shall
           not
           pass
           ;
           Eccl.
           1.
           v.
           9.
           
           
             That
             there
             is
             no
             new
             thing
             under
             the
             Sun
             ,
          
           and
           other
           places
           parallel
           to
           them
           .
           To
           the
           first
           ,
           the
           Order
           of
           Nature
           may
           be
           said
           to
           be
           established
           for
           ever
           ,
           and
           yet
           that
           Term
           imply
           no
           uninterrupted
           or
           eternal
           duration
           of
           it
           :
           see
           Exod.
           21.6
           .
           
           1
           Sam.
           1.22
           .
           Deut.
           29.29
           .
           Levit.
           23.14
           ,
           &c.
           To
           the
           second
           ,
           it
           is
           possible
           ,
           notwithstanding
           that
           place
           ,
           that
           there
           may
           something
           new
           happen
           even
           according
           to
           the
           Order
           of
           Nature
           ,
           for
           Solomon
           observes
           there
           no
           more
           than
           this
           ,
           that
           ordinarily
           in
           Nature
           there
           is
           a
           constant
           vicissitude
           ,
           a
           coming
           and
           returning
           of
           the
           several
           Species
           of
           Things
           :
           for
           all
           which
           ,
           it
           is
           possible
           within
           the
           Period
           of
           Six
           thousand
           years
           that
           Nature
           may
           produce
           something
           new
           and
           not
           seen
           or
           heard
           of
           before
           :
           and
           if
           by
           Nature
           something
           thus
           new
           may
           be
           produced
           ,
           there
           is
           no
           Reason
           from
           this
           place
           but
           the
           like
           may
           be
           done
           by
           Miracle
           too
           .
        
         
           To
           
           Josephus's
           Authority
           it
           is
           enough
           to
           oppose
           the
           learned
           Mr.
           
           Gregory's
           remark
           of
           him
           in
           his
           
             Opera
             Posthuma
          
           ,
           p.
           33.
           
           That
           he
           makes
           it
           his
           business
           to
           lessen
           and
           detract
           from
           the
           greatness
           of
           the
           Miracle
           which
           he
           relates
           out
           of
           the
           Scripture
           ,
           only
           to
           gain
           a
           more
           easie
           approbation
           of
           his
           History
           among
           the
           Heathen
           :
           and
           this
           Mr.
           Gregory
           makes
           out
           by
           several
           instances
           ,
           one
           whereof
           is
           the
           passage
           here
           quoted
           by
           Spinoza
           .
        
         
           To
           
           Spinoza's
           Quotation
           out
           of
           Josephus
           ,
           the
           Translator
           adds
           one
           or
           two
           more
           out
           of
           Valesius
           ,
           St.
           Austin
           ,
           Mr.
           Burnett
           ,
           and
           Dr.
           Sprat
           .
           Mr.
           Burnett
           ,
           I
           have
           shewed
           above
           ,
           in
           the
           very
           next
           Words
           almost
           to
           those
           which
           here
           he
           quotes
           out
           of
           him
           ,
           asserts
           possitively
           that
           there
           are
           Miracles
           .
           I
           need
           not
           tire
           my self
           to
           examine
           whether
           the
           rest
           are
           as
           directly
           against
           him
           ,
           as
           I
           make
           no
           question
           they
           are
           .
        
         
           Upon
           the
           whole
           then
           I
           have
           made
           it
           appear
           ,
           that
           the
           whole
           Treatise
           is
           only
           a
           Collection
           out
           of
           other
           Authors
           .
           That
           all
           of
           them
           ,
           except
           Spinoza
           ,
           are
           against
           
           the
           opinion
           for
           which
           they
           are
           produced
           .
           And
           whether
           I
           have
           given
           a
           full
           Answer
           to
           his
           Arguments
           ,
           I
           leave
           to
           the
           candid
           and
           impartial
           Reader
           to
           determine
           .
        
         
           FINIS
           .
        
         
      
    
     
       
         Notes, typically marginal, from the original text
         
           Notes for div A29780-e210
           
             The
             Treatise
             about
             Miracles
             a
             Translation
             out
             of
             several
             Authors
             .
          
           
             The
             Authors
             Spinoza
             ,
             Mr.
             Hobbs
             ,
             and
             Mr.
             Burnett
             .
          
           
             Part
             3.
             cap.
             37.
             
          
           
             Lib.
             1.
             c.
             11.
             p.
             114.
             
          
           
             Mr.
             Hobbs
             and
             Mr.
             Burnett
             against
             the
             opinion
             for
             which
             they
             are
             produced
             .
          
           
             How
             Mr.
             
             Hobbs's
             Doctrine
             destroys
             the
             Authority
             of
             Miracles
             .
          
           
             Lib.
             1.
             c.
             11.
             p.
             138.
             
          
           
             The
             first
             part
             of
             the
             Premonition
             taken
             out
             of
             Mr.
             Burnett
             .
          
           
             The
             Summ
             of
             it
             .
          
           
             The
             design
             of
             Mr.
             Burnett
             in
             what
             he
             speaks
             there
             .
          
           
             Gen.
             1.
             v.
             9.
             
          
           
             Gen
             6.
             v.
             ●
             ,
             1●
             .
          
           
             Gen.
             7.
             v.
             11.
             
          
           
             The
             conclusion
             which
             the
             Translator
             draws
             from
             Mr.
             Burnett's
             principles
             .
          
           
             This
             conclusion
             ▪
             quite
             contrary
             to
             Mr.
             Burnett's
             .
          
           
             It
             destroys
             the
             authority
             of
             the
             Scripture
             ,
             and
             the
             belief
             of
             Miracles
             .
          
           
             It
             does
             not
             follow
             from
             Mr.
             
             Burnett's
             Principles
             .
          
           
             How
             far
             each
             Particular
             ,
             in
             what
             he
             has
             from
             Mr.
             Burnett
             ,
             is
             true
             .
          
           
             Gen.
             1.14
             ,
             15.
             
          
           
             The
             Principle
             from
             whence
             he
             draws
             his
             Conclusion
             .
          
           
             Psalme
             47.
             v.
             16
             ,
             17
             ,
             18.
             
          
           
             Gen.
             9.13
             1
             Sam.
             9.16
             .
          
           
             The
             ground
             of
             the
             Connexion
             of
             his
             Conclusion
             ,
             with
             the
             Principle
             from
             whence
             he
             draws
             it
             .
          
           
             This
             ground
             proved
             to
             be
             false
             ,
             1.
             
             By
             Instance
             .
          
           
             Psal
             .
             65.
             9
             ,
             11.
             
          
           
             Psal
             .
             145.16
             .
          
           
             2.
             
             From
             the
             Natural
             import
             of
             the
             words
             .
          
           
             Psal
             .
             104.
             v.
             20
             ,
             105.
             v.
             28.
             
          
           
             ●
             .
             From
             the
             reason
             of
             the
             thing
             .
          
           
             What
             it
             is
             for
             the
             Scripture
             to
             relate
             any
             thing
             as
             a
             Miracle
             .
          
           
             Corollary
             1.
             
          
           
             ●●●●llary
             ●
             .
          
           
             The
             rest
             of
             the
             Premonition
             considered
             .
          
           
             The
             Sum
             of
             what
             he
             has
             from
             Mr.
             Hobb's
             in
             the
             beginning
             of
             the
             Treatise
             .
          
           
             Treat
             .
             p.
             2.
             
          
           
             Reflection
             upon
             what
             Mr
             Hobb's
             says
             .
          
           
             The
             use
             whereto
             the
             Traslator
             applies
             what
             he
             takes
             from
             Mr.
             Hobb's
             .
          
           
             Tr.
             p.
             3.
             
          
           
             Where
             he
             takes
             Spinoza
             in
             hand
             .
          
           
             Tr.
             p.
             3.4
             ,
             5.
             
          
           
             Tr.
             p.
             6.
             
          
           
             Four
             Propositons
             laid
             down
             by
             Spinoza
             .
          
           
             1.
             
             Proposition
             .
          
           
             What
             is
             here
             meant
             by
             Nature
             and
             the
             Laws
             of
             it
             .
          
           
             The
             Ground
             of
             the
             Possibility
             of
             Miracles
             .
          
           
             A
             Miracles
             implyes
             no
             Contradiction
             in
             the
             Nature
             of
             the
             thing
             .
          
           
             It
             implies
             no
             Contradiction
             for
             Matter
             to
             be
             〈…〉
             .
          
           
             Nor
             for
             the
             Form
             Sec.
             of
             Natural
             Bodies
             to
             be
             Supernaturally
             produced
             ,
             or
             destroyed
             .
             
               Ex●d
               〈…〉
               .
               John
               2.
            
             
          
           
             2
             Kings
             20.
             
             ●
             .
             11
             .
          
           
             Josh
             .
             10.
             v.
             13.
             
          
           
             1
             Kings
             18.38
             .
          
           
             
               2
               Kings
               1.9
               ,
               12.
               
            
             
               Dan.
               3.27
               .
            
          
           
             Exod.
             10.12
             ,
             14.21
             .
          
           
             All
             Motion
             in
             Matter
             capable
             of
             being
             suspended
             or
             destroyed
             .
          
           
             The
             production
             of
             a
             Miracle
             not
             repugnant
             to
             the
             Nature
             of
             God.
             
          
           
             P.
             7
             
          
           
             Tr.
             p.
             6.
             
          
           
             Spinoza's
             Arguments
             for
             the
             Truth
             of
             his
             first
             Proposition
             .
          
           
             Arg.
             1.
             
          
           
             In
             this
             Argument
             he
             takes
             the
             Word
             Nature
             in
             another
             sense
             than
             the
             Question
             admits
             .
          
           
             Tractat.
             Theolog.
             Polit.
             c.
             ●
             .
             p.
             100.
             
          
           
             His
             Proposition
             true
             ,
             if
             he
             take
             the
             Word
             in
             this
             sense
             ,
             but
             not
             to
             the
             Question
             .
          
           
             Eph.
             1.
             v.
             11.
             
          
           
             His
             Argument
             〈…〉
             proceeds
             upon
             his
             own
             Principles
             terminates
             in
             flat
             Atheisme
             or
             Idolatry
             .
          
           
             Tractat
             Theologico
             ▪
             Polit.
             c.
             4.
             p.
             70.
             
          
           
             Ethic.
             p.
             1.
             
             P●op
             .
             1●
             ,
             1●
             ,
             16.
             
          
           
             De
             Naturâ
             Deorum
             l.
             1.
             
          
           
             His
             Argument
             ,
             setting
             aside
             his
             Principles
             ,
             may
             be
             true
             ,
             and
             yet
             not
             infer
             the
             truth
             of
             his
             Conclusion
             .
          
           
             How
             the
             Laws
             of
             Nature
             are
             the
             Decrees
             of
             God
             ,
             and
             eternal
             Truth
             .
          
           
             
               
               Spinoza's
               second
               Argument
               for
               his
               first
               Proposition
               .
            
             
               
                 Tr.
                 p.
                 7.
              
               
            
          
           
             Tr
             p.
             8
             
          
           
             Proposition
             2.
             
             Tr.
             P.
             2.
             
          
           
             In
             the
             framing
             of
             this
             Proposition
             he
             mistakes
             the
             end
             for
             which
             Miracles
             are
             designed
             .
          
           
             His
             Arguments
             for
             his
             2.
             
             Propos
             .
             from
             Reason
             ,
             and
             Scripture
             .
          
           
             His
             first
             Argument
             for
             his
             
               2
               Propos
            
             .
             from
             Reason
             .
          
           
             The
             belief
             of
             Miracles
             does
             not
             introduce
             Scepticisme
             .
          
           
             Arg
             ▪
             2.
             
             Tr.
             p.
             10.
             
          
           
             Arg.
             2.
             
             Tr.
             p.
             11.
             
          
           
             Arg.
             1.
             
               from
               Scripture
            
             .
             Tr.
             p.
             13.
             
          
           
             Though
             a
             false
             Prophet
             may
             work
             a
             Miracle
             ,
             yet
             Miracles
             sufficient
             evidences
             of
             a
             true
             Prophet
             .
          
           
             Deut.
             13.
             
          
           
             Matt
             24.24
             .
             Gal.
             1.8
             .
          
           
             Heb.
             1
             ,
             2.7.16
             ,
             17.
             
          
           
             
               Argument
               2.
               from
               Scripture
               .
            
             
               
                 Tr.
                 p.
                 14.
              
               
            
          
           
             Psal
             .
             106.20
             .
          
           
             Exod.
             22.4
             .
          
           
             Psal
             .
             106.21
             .
          
           
             Tr.
             p.
             15.
             
          
           
             Psal
             .
             106.8
             .
             Ex.
             10.2
             .
          
           
             Tr.
             p.
             16.
             
          
           
             Proposition
             3.
             
             Tr.
             p.
             16.
             
          
           
             Arg.
             1.
             
          
           
             
               Tr.
               p.
               17.
               
            
             
               1
               Sam.
               9.15
               ,
               16.
               
            
          
           
             Psal
             .
             105.24
             .
             Ex.
             1.
             
          
           
             Gen.
             9.13
             .
             Tr.
             p.
             18.
             
          
           
             Psal
             .
             108.18
             .
             and
             104.4
             .
          
           
             Is
             .
             7.14
             .
             Dan.
             3.
             
          
           
             Josh
             .
             10.
             
          
           
             Arg.
             2.
             
             Tr.
             p.
             19.
             
          
           
             Ex.
             9
             ,
             8.10.14.14.21
             
          
           
             2
             Kings
             4.34
             .
          
           
             Luk
             8.
             v.
             25.
             
          
           
             Tr.
             po
             .
             2
             
          
           
             Proposition
             4.
             
             Tr.
             p.
             21.
             
          
           
             Tr.
             p.
             26.
             
          
           
             Tr.
             p.
             27.