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         Blount, Charles, 1654-1693.
      
       
         
           1683
        
      
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             Miracles, no violations of the lavvs of nature
             Blount, Charles, 1654-1693.
          
           [6], 31 p.
           
             Printed for Robert Sollers ...,
             London :
             1683.
          
           
             Written by C. Blount. Cf. Wing.
             Reproduction of original in Cambridge University Library.
          
        
      
    
     
       
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           Miracles -- Controversial literature.
           Miracles -- Early works to 1800.
        
      
    
     
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           MIRACLES
           ,
           
             No
             Uiolations
          
           OF
           THE
           LAVVS
           OF
           NATURE
           .
        
         
           
             Quid
             non
             miraculo
             est
             ,
             cum
             primum
             in
             notitiam
             venit
             ?
          
           Plinius
           
             Histor.
             Nat.
             lib.
          
           7.
           cap.
           1.
           
        
         
           LONDON
           :
           Printed
           for
           
             Robert
             Sollers
          
           at
           the
           
             King's
             Arms
          
           and
           Bible
           in
           St.
           Paul's
           Church-yard
           .
           1683.
           
        
      
       
         
         
         
           PREMONITION
           TO
           THE
           CANDID
           READER
           .
        
         
           IT
           is
           the
           Judgement
           of
           most
           of
           the
           ancient
           Fathers
           of
           the
           Christian
           Faith
           ,
           and
           of
           the
           most
           learned
           Theologues
           among
           the
           Moderns
           ;
           that
           the
           Authors
           of
           the
           
             holy
             Scriptures
          
           ,
           when
           they
           speak
           of
           natural
           things
           ,
           do
           not
           design
           to
           instruct
           men
           in
           Physical
           Speculations
           and
           the
           Science
           of
           Natural
           Philosophy
           ;
           but
           aim
           only
           to
           excite
           
             pious
             Affections
          
           in
           their
           breasts
           ,
           and
           to
           induce
           them
           to
           the
           Worship
           and
           Veneration
           of
           the
           
             true
             God
          
           ,
           whom
           they
           celebrated
           in
           their
           Writings
           :
           whose
           Power
           and
           Goodness
           they
           therefore
           took
           all
           fair
           Occasions
           to
           demonstrate
           ,
           that
           they
           might
           ,
           from
           as
           well
           the
           natural
           as
           civil
           Order
           of
           things
           ,
           establish
           in
           the
           Minds
           of
           the
           Readers
           a
           right
           and
           firm
           Belief
           thereof
           .
           This
           then
           being
           the
           only
           End
           they
           proposed
           to
           themselves
           ,
           they
           found
           themselves
           obliged
           so
           to
           explicate
           the
           
             visible
             Works
          
           of
           God
           and
           the
           nature
           of
           the
           things
           they
           were
           to
           relate
           ,
           as
           that
           they
           might
           not
           ,
           by
           Novity
           and
           Insolency
           ,
           appear
           too
           remote
           and
           abhorrent
           from
           the
           
           common
           Sence
           and
           pre-conceiv'd
           Opinions
           of
           the
           Vulgar
           ,
           to
           whose
           narrow
           Capacity
           and
           groveling
           Wit
           they
           were
           always
           to
           condescend
           ;
           yea
           even
           to
           wrest
           the
           general
           Causes
           and
           Ends
           of
           the
           whole
           Creation
           in
           favour
           of
           the
           Peoples
           Prejudices
           ,
           as
           if
           all
           things
           in
           the
           Universe
           were
           ordain'd
           only
           for
           the
           good
           and
           benefit
           of
           Mankind
           .
           Nor
           could
           it
           conduce
           to
           this
           their
           principal
           purpose
           ,
           to
           insist
           upon
           second
           Causes
           ,
           or
           defer
           much
           to
           their
           Efficacy
           :
           but
           rather
           in
           all
           Contingents
           or
           Events
           to
           recur
           immediately
           to
           God
           himself
           ,
           the
           First
           Cause
           ,
           Author
           and
           President
           of
           Nature
           ;
           omitting
           to
           give
           any
           account
           of
           that
           Apparatus
           and
           long
           Series
           of
           Causes
           ,
           which
           Philosophers
           use
           to
           remark
           in
           explicating
           the
           Phenomena
           of
           Nature
           ,
           and
           which
           Nature
           her self
           uses
           in
           their
           production
           .
           Whence
           it
           is
           ,
           that
           these
           pious
           Writers
           compendiously
           refer
           all
           things
           to
           the
           immediate
           Power
           of
           God
           and
           to
           his
           irresistable
           Will
           and
           Command
           :
           leaving
           men
           to
           learn
           from
           the
           Light
           of
           Nature
           or
           right
           Reason
           ,
           (
           which
           alone
           is
           able
           to
           teach
           it
           )
           that
           the
           
             Power
             of
             God
             and
             the
             Power
             of
             Nature
             are
             one
             and
             the
             same
             ,
          
           and
           that
           all
           her
           Laws
           are
           his
           eternal
           Decrees
           .
           For
           their
           business
           was
           ,
           not
           to
           treat
           of
           the
           Principles
           of
           Natural
           Philosophy
           (
           as
           I
           said
           before
           )
           but
           to
           convince
           the
           unthinking
           Multitude
           that
           God
           is
           the
           Origine
           of
           all
           things
           ,
           that
           universal
           Nature
           is
           obedient
           to
           his
           Will
           ,
           and
           that
           his
           Providence
           presides
           over
           and
           governs
           all
           things
           ,
           as
           
           well
           natural
           as
           bumane
           ;
           which
           he
           so
           disposes
           and
           accommodates
           ,
           as
           to
           make
           them
           conspire
           to
           the
           good
           and
           happiness
           of
           those
           who
           follow
           Piety
           and
           Vertue
           ,
           and
           to
           the
           Punishment
           of
           the
           Impious
           and
           Vicious
           :
           and
           the
           Multitude
           was
           to
           be
           convinced
           ,
           not
           by
           leading
           their
           Reason
           with
           a
           long
           Chain
           of
           Premisses
           and
           Conclusions
           Theological
           ;
           but
           by
           surprizing
           their
           Imagination
           ,
           and
           accommodating
           Events
           to
           their
           common
           Opinions
           ,
           however
           unreasonable
           in
           themselves
           .
        
         
           This
           well
           consider'd
           ,
           as
           we
           are
           not
           to
           admire
           ,
           if
           we
           find
           in
           the
           
             holy
             Scripture
          
           many
           memorable
           things
           related
           as
           Miracles
           ,
           which
           yet
           notwith
           standing
           proceeded
           from
           the
           fixt
           and
           immutable
           Order
           of
           Nature
           ,
           and
           necessarily
           flowed
           from
           a
           Series
           of
           Causes
           ordain'd
           according
           to
           her
           eternal
           Laws
           ,
           that
           is
           ,
           from
           
             God's
             Decrees
          
           so
           ought
           we
           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
           ,
           such
           as
           is
           not
           only
           inconsistent
           with
           ,
           but
           point
           blank
           repugnant
           to
           the
           fundamental
           Laws
           and
           Constitutions
           of
           Nature
           ,
           which
           he
           in
           his
           infinite
           Wisdom
           hath
           made
           ,
           and
           made
           so
           ample
           and
           fertil
           ,
           as
           to
           extend
           to
           the
           certain
           production
           of
           whatever
           Events
           he
           hath
           will'd
           and
           decreed
           .
           For
           first
           ,
           among
           the
           many
           Miracles
           related
           to
           be
           done
           in
           favour
           of
           the
           Israelites
           ,
           there
           is
           (
           I
           think
           )
           no
           one
           ,
           that
           can
           be
           apodictically
           demonstrated
           to
           be
           repugnant
           to
           th'
           establisht
           Order
           of
           Nature
           :
           and
           then
           the
           Power
           of
           God
           being
           infinite
           ,
           that
           
           of
           Nature
           must
           be
           so
           too
           ,
           because
           one
           and
           the
           same
           with
           the
           Power
           of
           God
           ;
           but
           humane
           Understanding
           is
           finite
           ,
           and
           consequently
           incapable
           to
           know
           how
           far
           the
           Laws
           of
           Nature
           extend
           themselves
           .
           In
           a
           word
           therefore
           ,
           If
           by
           a
           Miracle
           in
           the
           general
           ,
           you
           understand
           nothing
           else
           but
           a
           certain
           Work
           or
           Effect
           ,
           the
           Causes
           of
           which
           cannot
           be
           explicated
           by
           men
           ignorant
           of
           the
           Principles
           of
           natural
           things
           :
           I
           acknowledge
           many
           such
           Miracles
           to
           have
           been
           done
           in
           all
           Ages
           ,
           and
           among
           all
           Nations
           .
           Nay
           more
           ,
           if
           by
           a
           Miracle
           you
           mean
           that
           ,
           the
           Causes
           whereof
           transcend
           the
           Capacity
           even
           of
           the
           most
           acute
           and
           profound
           Philosopher
           ;
           I
           will
           not
           deny
           ,
           but
           that
           among
           the
           many
           things
           related
           in
           the
           Scripture
           ,
           as
           Miracles
           ,
           some
           are
           found
           ,
           that
           in
           this
           sence
           also
           may
           deserve
           that
           name
           ;
           because
           I
           do
           not
           measure
           the
           Power
           of
           Nature
           by
           the
           unequal
           Line
           of
           humane
           Wit.
           But
           if
           you
           will
           have
           a
           Miracle
           to
           be
           such
           a
           rare
           Effect
           ,
           which
           is
           absolutely
           above
           or
           (
           which
           really
           is
           all
           one
           )
           contrary
           to
           the
           Laws
           of
           Nature
           ,
           or
           which
           cannot
           possibly
           follow
           from
           her
           fixt
           and
           immutable
           Order
           :
           then
           I
           dare
           not
           believe
           that
           any
           such
           Miracle
           hath
           ever
           happen'd
           in
           Nature
           ,
           lest
           I
           oppose
           God
           to
           God
           ,
           that
           is
           ,
           admit
           that
           God
           changes
           his
           own
           Decrees
           ;
           which
           from
           the
           Perfection
           of
           the
           
             divine
             Nature
          
           ,
           I
           know
           to
           be
           impossible
           .
           If
           you
           ,
           
             candid
             Reader
          
           ,
           know
           so
           too
           ,
           I
           have
           already
           said
           more
           than
           is
           necessary
           to
           the
           defence
           of
           this
           innocent
           Discourse
           ,
           and
           therefore
           acquiesce
           in
           hope
           of
           being
           rightly
           understood
           .
        
      
    
     
       
         
         
           Of
           Miracles
           .
        
         
           BY
           MIRACLES
           are
           understood
           the
           admirable
           or
           wonderful
           Works
           of
           God.
           But
           because
           Men
           following
           their
           own
           natural
           Reason
           ,
           are
           wont
           to
           doubt
           ,
           whether
           what
           is
           by
           a
           Prophet
           deliver'd
           for
           the
           Command
           of
           God
           ,
           be
           truely
           the
           Command
           of
           God
           ,
           or
           not
           ;
           Miracles
           in
           the
           sacred
           Scriptures
           are
           call'd
           Signs
           ,
           as
           signifying
           the
           Will
           of
           God
           :
           as
           also
           in
           Ethnick
           Writers
           ,
           for
           the
           same
           Reason
           ,
           they
           are
           call'd
           Ostenta
           and
           Portenta
           ,
           as
           shewing
           or
           portending
           the
           divine
           Will
           concerning
           Things
           to
           come
           .
           That
           we
           may
           therefore
           understand
           ,
           what
           a
           Miracle
           is
           ,
           we
           must
           observe
           ,
           what
           Works
           those
           are
           ,
           which
           men
           generally
           admire
           or
           wonder
           at
           .
           The
           Things
           then
           that
           cause
           men
           to
           admire
           any
           Work
           or
           remarkable
           Effect
           ,
           are
           only
           
             two
             .
             One
          
           is
           ,
           if
           that
           Work
           be
           rare
           ,
           the
           like
           whereof
           they
           have
           seldom
           or
           never
           seen
           done
           before
           :
           The
           other
           ,
           if
           after
           thè
           Work
           is
           done
           ,
           they
           
             cannot
             conceive
          
           it
           to
           have
           been
           done
           by
           natural
           Causes
           ,
           but
           only
           by
           the
           immediate
           operation
           of
           God
           himself
           .
           For
           if
           we
           understand
           the
           natural
           Causes
           of
           the
           Fact
           ,
           however
           rare
           it
           be
           ;
           or
           if
           we
           have
           often
           seen
           the
           like
           done
           before
           ,
           though
           we
           do
           not
           conceive
           the
           natural
           Cause
           thereof
           ;
           we
           no
           longer
           admire
           it
           ,
           nor
           call
           it
           a
           
             Miracle
             .
             Quae
             usu
             quotidiano
             novimus
             &
             frequenti
             experientia
             ,
             ea
             neque
             admiramur
             ,
             neque
             ad
             eorum
             causas
             investigandas
          
           
           
             multum
             excitari
             solemus
             ,
             quanquam
             saepe
             occultiores
             sint
             inventuque
             difficiliores
             aliis
             ,
             quae
             ob
             raritatem
             ,
             hominum
             studia
             &
             animos
             maximè
             occupant
             .
          
        
         
           Thus
           ,
           for
           example
           ,
           if
           we
           should
           hear
           an
           Ox
           or
           Horse
           speak
           ,
           we
           should
           call
           it
           a
           Miracle
           ,
           because
           rare
           ,
           and
           of
           which
           we
           are
           not
           able
           to
           imagine
           a
           natural
           Cause
           .
           Thus
           also
           in
           the
           generation
           of
           Animals
           ,
           every
           unusual
           Error
           or
           deviation
           of
           Nature
           ,
           might
           be
           held
           for
           a
           Miracle
           .
           But
           if
           a
           Man
           or
           any
           other
           Animal
           generate
           his
           like
           
             in
             specie
          
           ,
           though
           we
           are
           equally
           ignorant
           how
           this
           and
           that
           is
           perform'd
           ,
           we
           do
           not
           take
           it
           for
           a
           Miracle
           .
           Also
           if
           a
           Man
           should
           be
           transform'd
           into
           a
           Stone
           ,
           't
           would
           be
           a
           Miracle
           ,
           because
           rare
           :
           but
           if
           Wood
           should
           be
           converted
           into
           a
           Stone
           ,
           because
           such
           conversion
           is
           often
           seen
           ,
           't
           is
           no
           Miracle
           :
           and
           yet
           notwithstanding
           we
           are
           as
           ignorant
           how
           God
           effects
           that
           conversion
           in
           Wood
           ,
           as
           how
           he
           effects
           it
           in
           a
           Man.
           The
           Rain-bow
           that
           first
           appear'd
           in
           the
           Sky
           ,
           was
           a
           Miracle
           ;
           because
           the
           first
           ,
           that
           is
           ,
           the
           like
           had
           never
           been
           seen
           before
           ;
           and
           because
           it
           was
           shewn
           by
           God
           for
           a
           Sign
           ,
           to
           signifie
           that
           the
           World
           should
           never
           again
           be
           destroy'd
           by
           a
           Deluge
           .
           But
           at
           this
           day
           ,
           because
           Rain-bows
           are
           often
           seen
           ,
           no
           man
           looks
           upon
           them
           as
           Miracles
           .
           Again
           ,
           many
           wonderful
           Works
           are
           produced
           by
           humane
           Art
           ;
           yet
           because
           after
           they
           are
           effected
           ,
           we
           come
           to
           understand
           how
           and
           by
           what
           means
           ,
           we
           therefore
           not
           account
           them
           for
           Miracles
           .
           For
           ,
        
         
           Admiration
           depends
           for
           the
           most
           part
           upon
           men's
           Knowledge
           and
           Experience
           ,
           so
           that
           what
           seems
           to
           be
           a
           Miracle
           to
           one
           man
           ,
           seems
           not
           to
           be
           so
           to
           another
           .
           And
           unskilful
           and
           superstitious
           men
           are
           wont
           to
           take
           for
           great
           Miracles
           those
           things
           ,
           which
           the
           Learned
           and
           well
           experienced
           do
           not
           at
           all
           admire
           .
           Eclipses
           of
           the
           Sun
           and
           Moon
           have
           in
           times
           past
           been
           mistaken
           for
           supernatural
           
           Effects
           and
           Prodigies
           by
           the
           Vulgar
           ;
           while
           learned
           Astronomers
           understanding
           the
           natural
           Causes
           of
           them
           ,
           have
           certainly
           predicted
           them
           .
           Also
           cunning
           men
           confederate
           among
           themselves
           ,
           closely
           enquiring
           into
           and
           discovering
           some
           secret
           actions
           of
           an
           unwary
           and
           simple
           man
           ,
           and
           afterward
           relating
           them
           to
           him
           ,
           have
           been
           held
           in
           great
           admiration
           ,
           as
           if
           they
           had
           come
           to
           the
           knowledge
           of
           those
           Secrets
           by
           supernatural
           means
           ,
           by
           divine
           Revelation
           at
           least
           :
           when
           the
           same
           Confederates
           have
           not
           been
           able
           so
           easily
           to
           impose
           upon
           wary
           and
           prudent
           persons
           .
           Admiration
           then
           (
           we
           see
           )
           is
           generally
           greater
           or
           less
           ,
           according
           to
           the
           various
           degrees
           of
           Science
           and
           observation
           among
           men
           ;
           the
           most
           ignorant
           being
           most
           prone
           to
           wonder
           :
           and
           the
           Causes
           of
           Admiration
           ,
           which
           many
           times
           makes
           a
           Miracle
           of
           what
           is
           purely
           natural
           ,
           we
           have
           found
           to
           be
           Rarity
           and
           Ignorance
           .
        
         
           II.
           If
           this
           Disquisition
           be
           yet
           a
           little
           farther
           pursued
           ,
           it
           will
           soon
           appear
           ,
           that
           Superstition
           also
           contributes
           largely
           to
           the
           belief
           of
           Miracles
           .
           For
           the
           Minds
           of
           men
           being
           naturally
           prone
           to
           be
           agitated
           betwixt
           Fear
           and
           Hope
           of
           the
           future
           (
           the
           two
           grand
           Passions
           that
           govern
           humane
           life
           )
           thence
           it
           comes
           to
           pass
           ,
           that
           they
           very
           often
           fancy
           a
           certain
           extraordinary
           divine
           power
           in
           all
           Contingents
           which
           are
           unusual
           ,
           and
           the
           natural
           Causes
           of
           which
           they
           do
           not
           comprehend
           ,
           as
           if
           those
           Contingents
           certainly
           proceeded
           ,
           not
           from
           the
           order
           of
           Nature
           ,
           but
           from
           an
           immediate
           operation
           of
           God
           transcending
           or
           changing
           that
           order
           ;
           and
           that
           they
           presignified
           some
           good
           or
           evil
           Fortune
           to
           themselves
           .
           For
           the
           Vulgar
           thinks
           ,
           that
           the
           Power
           and
           Providence
           of
           God
           is
           then
           most
           apparent
           ,
           when
           they
           observe
           any
           Event
           unusual
           in
           Nature
           ,
           and
           contrary
           to
           the
           opinion
           they
           have
           from
           custom
           conceiv'd
           of
           Nature
           ;
           chiefly
           if
           the
           Event
           seem
           to
           promise
           any
           thing
           
           of
           Commodity
           or
           Advantage
           to
           themselves
           :
           imagining
           that
           the
           Existence
           of
           a
           supream
           Being
           can
           be
           by
           no
           way
           better
           prov'd
           ,
           than
           by
           the
           inversion
           of
           the
           course
           of
           Nature
           ,
           which
           they
           suppose
           to
           happen
           in
           all
           unusual
           Events
           .
           Whence
           it
           is
           ,
           that
           common
           Heads
           always
           accuse
           those
           Philosophers
           of
           Atheism
           and
           design
           to
           extirpate
           the
           belief
           of
           God
           ,
           at
           least
           of
           his
           Providence
           ,
           who
           endeavour
           to
           explicate
           what
           they
           call
           Miracles
           by
           natural
           Causes
           ,
           and
           study
           to
           understand
           the
           Reasons
           of
           them
           :
           erroneously
           conceiving
           ,
           that
           God
           (
           forsooth
           )
           remains
           idle
           while
           Nature
           acts
           in
           her
           usual
           Order
           ,
           and
           on
           the
           contrary
           ,
           that
           the
           power
           of
           Nature
           is
           suspended
           ,
           and
           the
           action
           of
           all
           natural
           Causes
           arrested
           or
           frustrated
           ,
           while
           God
           acts
           .
           Thus
           they
           form
           in
           their
           Brains
           confused
           Notions
           of
           two
           distinct
           Powers
           ,
           one
           of
           God
           ,
           t'other
           of
           Nature
           ,
           which
           yet
           they
           allow
           to
           be
           determined
           by
           God
           :
           but
           what
           to
           understand
           by
           either
           of
           these
           Powers
           ,
           and
           wherein
           the
           difference
           they
           suppose
           ,
           consists
           ;
           they
           know
           not
           .
           Only
           this
           they
           will
           tell
           you
           ,
           that
           the
           unusual
           Works
           of
           Nature
           are
           Miracles
           or
           the
           Works
           of
           God
           ;
           and
           partly
           out
           of
           blind
           Devotion
           ,
           
             i.
             e.
             Superstition
          
           ,
           partly
           from
           an
           itch
           of
           opposing
           wise
           men
           that
           study
           Natures
           Laws
           and
           Constitutions
           ,
           they
           please
           themselves
           in
           their
           Ignorance
           ,
           and
           think
           they
           please
           God
           too
           with
           their
           affected
           Admiration
           :
           not
           considering
           how
           much
           they
           derogate
           from
           his
           infinite
           Wisdom
           ,
           while
           they
           conceive
           the
           Laws
           of
           Nature
           by
           him
           made
           and
           establish'd
           ,
           insufficient
           to
           effect
           all
           things
           he
           hath
           decreed
           to
           produce
           for
           the
           ends
           in
           order
           to
           which
           he
           ordain'd
           them
           ,
           without
           variation
           .
        
         
           III.
           This
           popular
           Error
           seems
           to
           derive
           its
           Original
           from
           the
           primitive
           Jews
           ,
           who
           that
           they
           might
           convince
           the
           Ethnicks
           of
           their
           time
           ,
           who
           adored
           visible
           Gods
           ,
           the
           Sun
           ,
           Moon
           ,
           Earth
           ,
           Water
           ,
           Air
           ,
           &c.
           and
           shew
           them
           that
           
           those
           Gods
           were
           weak
           and
           inconstant
           ,
           or
           mutable
           ,
           and
           under
           the
           Command
           of
           the
           invisible
           God
           whom
           themselves
           worshipped
           ;
           recounted
           to
           them
           the
           Miracles
           he
           had
           wrought
           for
           their
           sakes
           ,
           as
           cogent
           Arguments
           that
           all
           Nature
           was
           by
           his
           Superintendency
           and
           Command
           directed
           only
           to
           their
           Commodity
           and
           Advantage
           ,
           other
           Nations
           the
           while
           having
           not
           an
           equal
           share
           of
           his
           Providence
           .
           A
           perswasion
           so
           agreeable
           and
           grateful
           to
           men
           ,
           that
           to
           this
           day
           they
           have
           not
           ceas'd
           to
           feign
           Miracles
           in
           favour
           of
           themselves
           ,
           that
           others
           might
           believe
           them
           to
           be
           more
           beloved
           by
           God
           ,
           and
           dearer
           in
           the
           eye
           of
           his
           Providence
           ,
           than
           the
           rest
           of
           Mankind
           ;
           yea
           more
           ,
           the
           final
           Cause
           for
           which
           he
           at
           first
           created
           ,
           and
           continually
           directs
           all
           things
           .
           What
           doth
           not
           the
           folly
           of
           the
           Vulgar
           arrogate
           to
           it self
           ;
           having
           not
           so
           much
           as
           one
           sound
           conception
           or
           thought
           concerning
           either
           God
           or
           Nature
           ,
           confounding
           the
           eternal
           Decrees
           of
           God
           with
           the
           mutable
           Placits
           of
           men
           ,
           and
           feigning
           Nature
           to
           be
           so
           narrow
           and
           limited
           ,
           as
           that
           man
           is
           the
           chiefest
           part
           of
           the
           whole
           Creation
           ?
        
         
           IV.
           Having
           from
           this
           brief
           Enquiry
           learned
           ,
           what
           is
           generally
           understood
           by
           the
           word
           Miracle
           ,
           what
           are
           the
           Opinions
           and
           Prejudices
           of
           the
           Vulgar
           concerning
           Miracles
           ,
           and
           whence
           those
           Opinions
           and
           Prejudices
           have
           proceeded
           :
           urged
           as
           well
           by
           zeal
           for
           the
           Glory
           of
           God
           ,
           (
           which
           is
           never
           propagated
           by
           erroneous
           conceptions
           of
           his
           Nature
           ,
           Power
           ,
           Wisdom
           and
           Providence
           )
           as
           by
           Charity
           for
           the
           unlearned
           part
           of
           Mankind
           (
           which
           is
           always
           by
           Ignorance
           seduced
           into
           Superstition
           )
           I
           resolve
           to
           endeavour
           by
           a
           few
           plain
           Reasons
           to
           shew
           the
           unsoundness
           ,
           yea
           the
           absurdity
           of
           their
           Doctrine
           ,
           who
           teach
           ,
           that
           
             in
             every
          
           Miracle
           
             God
             acts
             by
             a
             power
             distinct
             from
             ,
             and
             superior
             to
             that
             of
             Nature
             ,
          
           which
           is
           the
           universal
           Law
           by
           him
           
           ordain'd
           and
           fixt
           for
           government
           of
           his
           Creatures
           .
        
         
           V.
           To
           effect
           this
           ,
           I
           perswade
           my self
           ,
           I
           need
           do
           no
           more
           but
           convince
           the
           judicious
           Reader
           of
           the
           verity
           of
           these
           four
           things
           .
           (
           1.
           )
           
             That
             nothing
             in
             the
             World
             happens
             or
             comes
             to
             pass
             contrary
             to
             Nature
             ,
             but
             that
             Nature
             keeps
             an
             eternal
             ,
             fixt
             ,
             and
             immutable
             Order
             :
          
           (
           2.
           )
           
             That
             from
             Miracles
             we
             cannot
             come
             to
             understand
             and
             certainly
             know
             either
             the
             Essence
             ,
             or
             Existence
             ,
             or
             Providence
             of
             God
             ;
             but
             that
             all
             these
             may
             far
             better
             be
             collected
             from
             the
             fixt
             and
             immutable
             Order
             of
             Nature
             :
          
           (
           3.
           )
           
             That
             the
             holy
             Scripture
             it self
             ,
             by
             the
             Decrees
             and
             Volitions
             ,
             and
             consequently
             the
             Providence
             of
             God
             ,
             understands
             nothing
             else
             but
             the
             very
             same
             Order
             of
             Nature
             ,
             which
             necessarily
             follows
             from
             his
             eternal
             Laws
             :
          
           (
           4.
           )
           
             That
             most
             men
             have
             erred
             in
             the
             manner
             of
             interpreting
             the
             Miracles
             recorded
             in
             the
             holy
             Scriptures
             .
          
           For
           ,
           these
           things
           being
           well
           prov'd
           ,
           I
           see
           not
           what
           can
           remain
           to
           frustrate
           my
           present
           Design
           .
        
         
           VI.
           As
           for
           the
           FIRST
           therefore
           ,
           
             viz.
             that
             all
             Events
             happen
             according
             to
             the
             eternal
             Order
             of
             Nature
          
           ;
           this
           may
           easily
           be
           inferr'd
           even
           from
           hence
           ,
           that
           whatsoever
           God
           wills
           or
           determines
           ,
           involves
           eternal
           necessity
           and
           truth
           .
           For
           ,
           since
           the
           Intellect
           of
           God
           is
           not
           distinguish'd
           from
           his
           Will
           ,
           and
           therefore
           to
           say
           that
           God
           wills
           any
           thing
           ,
           is
           all
           one
           with
           saying
           that
           he
           understands
           that
           very
           thing
           ;
           by
           the
           same
           necessity
           which
           follows
           from
           the
           divine
           Nature
           and
           Perfection
           ,
           it
           is
           a
           genuine
           and
           inevitable
           consequence
           ,
           that
           for
           God
           to
           understand
           any
           thing
           ,
           as
           it
           is
           ,
           is
           for
           him
           to
           will
           or
           decree
           the
           same
           ,
           as
           it
           is
           .
           But
           since
           nothing
           is
           necessarily
           true
           ,
           but
           only
           from
           the
           divine
           Decree
           ;
           hence
           it
           most
           clearly
           follows
           ,
           that
           the
           universal
           Laws
           of
           Nature
           are
           the
           meer
           Decrees
           of
           God
           ,
           which
           follow
           from
           the
           necessity
           and
           perfection
           of
           the
           divine
           Nature
           .
           If
           therefore
           any
           thing
           should
           be
           contingent
           in
           Nature
           ,
           that
           
           should
           be
           repugnant
           to
           her
           eternal
           Laws
           ;
           the
           same
           would
           be
           repugnant
           also
           to
           the
           divine
           Decree
           ,
           Intellect
           ,
           and
           Nature
           :
           or
           if
           any
           man
           should
           affirm
           ,
           that
           God
           does
           any
           thing
           contrary
           to
           the
           Laws
           of
           Nature
           ,
           he
           would
           be
           compell'd
           to
           grant
           also
           ,
           that
           God
           acts
           contrary
           to
           his
           own
           Nature
           ,
           than
           which
           nothing
           can
           be
           more
           absurd
           .
           The
           same
           may
           be
           farther
           proved
           also
           by
           this
           ,
           that
           the
           power
           of
           Nature
           is
           no
           other
           but
           the
           power
           and
           vertue
           of
           God
           ;
           and
           the
           power
           of
           God
           no
           other
           but
           the
           very
           Essence
           of
           God
           ,
           and
           certainly
           that
           must
           be
           eternally
           the
           same
           or
           immutable
           .
           Nothing
           therefore
           can
           be
           contingent
           in
           Nature
           ,
           that
           is
           repugnant
           to
           her
           universal
           Laws
           ;
           nay
           that
           is
           not
           convenient
           or
           agreeable
           to
           them
           ,
           or
           follows
           not
           from
           them
           .
           For
           whatsoever
           is
           done
           ,
           is
           done
           by
           the
           Will
           and
           eternal
           Decree
           of
           God
           ,
           i.
           e.
           is
           done
           according
           to
           the
           Laws
           and
           Rules
           ,
           which
           involve
           eternal
           necessity
           and
           truth
           ,
           and
           which
           though
           they
           be
           not
           all
           known
           to
           us
           ,
           are
           perpetually
           without
           the
           least
           omission
           or
           deviation
           strictly
           observ'd
           by
           Nature
           .
           Nor
           does
           any
           sound
           Reason
           urge
           us
           to
           ascribe
           a
           limited
           power
           and
           vertue
           to
           her
           ,
           or
           to
           think
           that
           her
           Laws
           are
           fit
           only
           for
           some
           certain
           Events
           ,
           and
           not
           for
           all
           .
           For
           ,
           since
           the
           vertue
           and
           power
           of
           Nature
           is
           the
           same
           with
           the
           vertue
           and
           power
           of
           God
           ;
           and
           her
           Laws
           and
           Rules
           ,
           his
           Decrees
           (
           as
           was
           just
           now
           prov'd
           :
           )
           we
           are
           obliged
           to
           believe
           ,
           that
           the
           power
           of
           Nature
           is
           infinite
           ,
           and
           her
           Laws
           so
           made
           ,
           as
           to
           extend
           their
           force
           to
           all
           things
           conceiv'd
           by
           the
           divine
           Understanding
           .
           Otherwise
           we
           could
           not
           avoid
           running
           into
           that
           dangerous
           Error
           of
           the
           Multitude
           ,
           that
           God
           hath
           created
           Nature
           so
           impotent
           ,
           and
           given
           her
           Laws
           and
           Rules
           so
           barren
           ,
           as
           that
           he
           is
           compell'd
           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
           Intention
           and
           Design
           .
           An
           Error
           than
           which
           nothing
           is
           more
           alien
           from
           Reason
           ,
           nothing
           more
           unworthy
           the
           Majesty
           of
           the
           divine
           Nature
           .
        
         
           Now
           from
           these
           Positions
           ,
           that
           in
           Nature
           nothing
           can
           happen
           or
           come
           to
           pass
           ,
           which
           does
           not
           follow
           from
           her
           Laws
           ;
           and
           that
           her
           Laws
           extend
           themselves
           to
           all
           things
           conceiv'd
           by
           the
           divine
           Understanding
           ;
           and
           in
           fine
           that
           Nature
           keeps
           a
           fixt
           and
           immutable
           Order
           :
           from
           these
           undeniable
           Truths
           ,
           I
           say
           ,
           it
           most
           clearly
           follows
           ,
           that
           the
           name
           of
           a
           Miracle
           cannot
           be
           otherwise
           understood
           ,
           than
           
             respectively
             to
             the
             opinions
             of
             men
             ,
          
           and
           that
           a
           Miracle
           signifies
           nothing
           else
           
             but
             a
             Work
             ,
             the
             natural
             Cause
             of
             which
             we
             are
             not
             able
             to
             explicate
             by
             the
             example
             of
             another
             usually
             observ'd
             by
             us
          
           ;
           at
           least
           he
           is
           not
           able
           to
           explicate
           ,
           who
           writes
           or
           relates
           the
           Miracle
           .
           I
           might
           say
           ,
           that
           a
           Miracle
           is
           that
           ,
           of
           which
           we
           are
           not
           able
           ,
           by
           the
           light
           of
           Nature
           ,
           to
           explain
           the
           Cause
           from
           the
           Principles
           we
           understand
           of
           natural
           things
           :
           but
           ,
           because
           Miracles
           have
           been
           wrought
           ,
           
             Ad
             captum
             Vulgi
          
           ,
           to
           convince
           the
           Vulgar
           ,
           which
           was
           wholly
           ignorant
           of
           the
           Principles
           of
           natural
           things
           ;
           certain
           it
           is
           ,
           the
           Ancients
           took
           that
           for
           a
           Miracle
           ,
           which
           they
           could
           not
           explain
           in
           the
           same
           manner
           ,
           by
           which
           the
           Vulgar
           is
           wont
           to
           explain
           natural
           things
           ,
           namely
           by
           recurring
           to
           Memory
           ,
           so
           as
           to
           recal
           to
           mind
           another
           like
           thing
           ,
           which
           they
           are
           wont
           to
           imagine
           without
           admiration
           .
           For
           the
           Vulgar
           always
           think
           they
           then
           sufficiently
           understand
           any
           thing
           ,
           when
           they
           do
           not
           admire
           it
           .
           Nor
           doth
           it
           appear
           that
           either
           the
           Ancients
           in
           their
           Times
           ,
           or
           any
           of
           their
           Successors
           since
           even
           down
           to
           ours
           ,
           have
           had
           any
           other
           Criterion
           or
           Rule
           whereby
           to
           discern
           Miracles
           from
           other
           Contingents
           ,
           
             i.
             e.
             insolite
          
           or
           rare
           Events
           from
           usual
           ,
           besides
           this
           here
           mention'd
           ,
           viz
           :
           that
           these
           seem'd
           capable
           of
           Explication
           from
           the
           
           known
           Principles
           of
           natural
           things
           ,
           but
           those
           not
           ,
           according
           to
           the
           judgement
           of
           the
           Vulgar
           .
           And
           therefore
           we
           are
           not
           forbidden
           to
           think
           ,
           that
           in
           the
           
             sacred
             Writings
          
           themselves
           many
           things
           are
           related
           as
           Miracles
           ,
           of
           which
           sufficient
           Causes
           may
           be
           given
           from
           the
           known
           Principles
           of
           natural
           Philosophy
           ;
           and
           that
           too
           without
           any
           the
           least
           derogation
           from
           either
           the
           Glory
           of
           God
           ,
           or
           the
           Authority
           of
           the
           Writers
           ,
           or
           from
           the
           scope
           or
           end
           for
           which
           the
           things
           were
           done
           and
           written
           ;
           as
           I
           design
           to
           prove
           when
           I
           shall
           have
           conducted
           the
           Reader
           to
           the
           4
           th
           .
           and
           last
           Head
           of
           this
           brief
           Discourse
           ,
           which
           concerns
           the
           Interpretation
           of
           Miracles
           .
           For
           now
           the
           Clew
           of
           my
           Method
           brings
           us
           to
           the
        
         
           VII
           .
           SECOND
           Position
           ,
           
             viz.
             That
             from
             Miracles
             ,
             neither
             the
             Essence
             ,
             nor
             the
             Existence
             ,
             nor
             the
             Providence
             of
             God
             can
             be
             understood
             by
             us
             ;
             but
          
           on
           the
           contrary
           ,
           
             that
             all
             these
             may
             be
             better
             perceiv'd
             from
             the
             fixt
             and
             invariable
             Order
             of
             Nature
             ,
          
           which
           to
           demonstrate
           I
           thus
           proceed
           .
           Forasmuch
           as
           the
           Existence
           of
           God
           is
           not
           
             per
             se
          
           known
           to
           us
           ,
           it
           ought
           to
           be
           necessarily
           concluded
           from
           Notions
           ,
           whose
           verity
           is
           so
           evident
           ,
           firm
           and
           impregnable
           ,
           that
           no
           power
           can
           be
           given
           or
           conceiv'd
           ,
           by
           which
           they
           can
           be
           changed
           ;
           to
           us
           at
           least
           ,
           from
           the
           time
           wherein
           we
           conclude
           upon
           the
           Existence
           of
           God
           from
           them
           ,
           they
           ought
           to
           appear
           such
           ,
           if
           we
           will
           secure
           our
           Conclusion
           from
           all
           possible
           Doubts
           :
           for
           if
           we
           could
           conceive
           that
           those
           Notions
           might
           be
           changed
           by
           any
           Power
           ,
           whatsoever
           it
           be
           ;
           then
           should
           we
           doubt
           of
           their
           verity
           ,
           and
           consequently
           of
           that
           of
           our
           Conclusion
           also
           ,
           namely
           of
           God's
           Existence
           ,
           nor
           could
           we
           ever
           be
           certain
           of
           any
           other
           thing
           whatever
           .
           Besides
           this
           ,
           we
           know
           not
           this
           or
           that
           thing
           to
           be
           according
           to
           Nature
           ,
           or
           repugnant
           to
           it
           ,
           unless
           we
           can
           evince
           the
           same
           to
           be
           convenient
           ,
           or
           repugnant
           to
           those
           fundamental
           
           Notions
           or
           Principles
           .
           Wherefore
           if
           we
           could
           conceive
           any
           thing
           in
           Nature
           possible
           to
           be
           done
           by
           any
           Power
           whatever
           ,
           that
           is
           repugnant
           to
           Nature
           ;
           that
           thing
           would
           be
           repugnant
           to
           those
           first
           Notions
           ,
           and
           so
           ought
           to
           be
           rejected
           as
           absurd
           ;
           or
           else
           (
           as
           was
           just
           now
           intimated
           )
           we
           must
           doubt
           of
           the
           truth
           of
           those
           first
           Notions
           ,
           and
           by
           consequence
           also
           of
           the
           Being
           of
           God
           ,
           and
           of
           all
           other
           things
           what
           ever
           and
           howsoever
           perceiv'd
           .
           Miracles
           then
           ,
           if
           understood
           to
           be
           Works
           repugnant
           to
           the
           fixt
           Order
           of
           Nature
           ,
           are
           so
           far
           from
           evincing
           the
           Existence
           of
           God
           ,
           that
           on
           the
           contrary
           they
           would
           make
           us
           doubt
           of
           it
           ,
           when
           without
           them
           we
           might
           be
           absolutely
           certain
           of
           the
           same
           ,
           knowing
           that
           all
           things
           in
           Nature
           follow
           a
           fixt
           and
           immutable
           Order
           .
           But
           let
           it
           be
           suppos'd
           ,
           that
           what
           cannot
           be
           explicated
           by
           natural
           Causes
           ,
           is
           a
           Miracle
           ;
           which
           may
           be
           understood
           two
           ways
           ,
           either
           as
           that
           which
           hath
           indeed
           natural
           Causes
           ,
           but
           such
           as
           cannot
           be
           investigated
           by
           humane
           Understanding
           ;
           or
           as
           that
           which
           hath
           no
           Cause
           but
           only
           the
           Will
           of
           God.
           Now
           because
           all
           things
           that
           are
           done
           by
           natural
           Causes
           ,
           are
           done
           also
           by
           the
           sole
           Power
           and
           Will
           of
           God
           ;
           we
           are
           under
           a
           plain
           necessity
           of
           coming
           to
           this
           Conclusion
           ,
           That
           a
           Miracle
           ,
           whether
           it
           be
           effected
           by
           natural
           Causes
           ,
           or
           not
           ,
           is
           a
           Work
           that
           transcends
           humane
           Understanding
           :
           but
           from
           a
           Work
           that
           transcends
           humane
           Understanding
           ,
           we
           can
           know
           nothing
           :
           for
           whatever
           we
           clearly
           and
           distinctly
           understand
           ,
           must
           come
           to
           be
           understood
           by
           us
           ,
           either
           by
           it self
           ,
           or
           by
           some
           other
           thing
           which
           we
           clearly
           and
           distinctly
           understand
           ;
           therefore
           from
           a
           Miracle
           or
           Work
           that
           transcends
           our
           Capacity
           ,
           we
           can
           understand
           neither
           the
           Essence
           of
           God
           ,
           nor
           his
           Existence
           ,
           nor
           his
           Providence
           ,
           nor
           any
           thing
           else
           concerning
           him
           ,
           or
           his
           Minister
           Nature
           .
           But
           on
           the
           contrary
           ,
           since
           we
           certainly
           
           know
           ,
           that
           all
           things
           are
           determined
           and
           decreed
           by
           God
           ,
           that
           the
           Operations
           of
           Nature
           follow
           from
           the
           Essence
           of
           God
           ,
           and
           that
           the
           Laws
           of
           Nature
           are
           the
           eternal
           Decrees
           and
           Volitions
           of
           God
           ;
           we
           are
           obliged
           absolutely
           to
           conclude
           ,
           that
           we
           so
           much
           the
           better
           know
           God
           and
           his
           Will
           ,
           by
           how
           much
           the
           better
           we
           know
           natural
           things
           ,
           and
           more
           clearly
           understand
           how
           they
           depend
           upon
           their
           first
           Cause
           ,
           and
           how
           they
           operate
           according
           to
           the
           eternal
           Laws
           of
           Nature
           .
           Wherefore
           by
           reason
           of
           our
           Understanding
           ,
           those
           Works
           that
           we
           clearly
           and
           distinctly
           understand
           ,
           are
           with
           much
           more
           right
           to
           be
           call'd
           the
           Works
           of
           God
           ,
           and
           to
           be
           referr'd
           to
           his
           Will
           ,
           than
           those
           we
           do
           not
           at
           all
           understand
           ,
           although
           they
           strongly
           exercise
           the
           Imagination
           ,
           and
           ravish
           men
           into
           admiration
           of
           them
           :
           forasmuch
           as
           only
           those
           Works
           of
           Nature
           ,
           which
           we
           clearly
           and
           distinctly
           understand
           ,
           render
           the
           knowledge
           of
           God
           more
           sublime
           ,
           and
           most
           clearly
           shew
           his
           Will
           and
           Decrees
           .
           They
           therefore
           that
           when
           they
           do
           not
           understand
           a
           thing
           ,
           have
           recourse
           to
           the
           
             Will
             of
             God
          
           ,
           talk
           impertinently
           ,
           shew
           more
           of
           Bigotry
           than
           Wit
           ,
           and
           ridiculously
           profess
           their
           Ignorance
           .
        
         
           VIII
           .
           Moreover
           ,
           could
           we
           conclude
           any
           thing
           from
           Miracles
           ,
           yet
           we
           could
           never
           thence
           conclude
           of
           the
           Existence
           of
           God.
           For
           since
           a
           Miracle
           is
           a
           Work
           limited
           ,
           and
           never
           implies
           any
           but
           a
           certain
           and
           limited
           Power
           :
           most
           certain
           and
           evident
           it
           is
           ,
           that
           from
           such
           an
           Effect
           we
           cannot
           rightly
           infer
           the
           Existence
           of
           a
           Cause
           whose
           Power
           is
           infinite
           ,
           but
           at
           most
           of
           a
           Cause
           whose
           Power
           is
           greater
           .
           I
           say
           ,
           
             at
             most
          
           ;
           because
           from
           many
           Causes
           concurring
           there
           may
           follow
           some
           Work
           ,
           whose
           Force
           and
           Power
           is
           indeed
           less
           than
           the
           Power
           of
           all
           its
           Causes
           put
           together
           ,
           but
           far
           greater
           than
           the
           Power
           of
           any
           one
           of
           them
           taken
           singularly
           .
           But
           because
           the
           Laws
           of
           Nature
           (
           as
           I
           have
           
           already
           shewn
           )
           extend
           themselves
           to
           infinite
           things
           ,
           and
           are
           conceiv'd
           by
           us
           under
           a
           certain
           semblance
           of
           Eternity
           ,
           and
           Nature
           according
           to
           them
           proceeds
           in
           a
           certain
           and
           immutable
           Order
           ;
           those
           very
           Laws
           do
           in
           some
           measure
           indicate
           to
           us
           the
           
             Infinity
             ,
             Eternity
          
           ,
           and
           Immutability
           of
           God.
           I
           conclude
           therefore
           ,
           that
           by
           Miracles
           we
           cannot
           know
           God
           ,
           and
           his
           Existence
           ,
           and
           his
           Providence
           ;
           but
           that
           these
           may
           be
           far
           better
           concluded
           from
           the
           fixt
           and
           immutable
           Order
           of
           Nature
           .
           In
           this
           Conclusion
           I
           speak
           of
           a
           Miracle
           as
           understood
           to
           be
           nothing
           else
           but
           a
           
             Work
             that
             transcends
             humane
             Understanding
          
           ,
           or
           is
           believ'd
           to
           do
           so
           .
           For
           ,
           if
           it
           were
           supposed
           to
           destroy
           the
           Order
           of
           Nature
           ,
           or
           to
           interrupt
           it
           ,
           or
           to
           be
           repugnant
           to
           it
           ;
           then
           certainly
           it
           could
           not
           only
           give
           us
           no
           knowledge
           of
           God
           ,
           but
           on
           the
           contrary
           would
           take
           from
           us
           all
           the
           knowledge
           we
           naturally
           have
           ,
           and
           make
           us
           doubt
           of
           God
           ,
           and
           of
           all
           other
           things
           .
        
         
           Nor
           do
           I
           here
           acknowledge
           any
           difference
           betwixt
           a
           Work
           contrary
           to
           Nature
           ,
           and
           a
           Work
           above
           Nature
           ;
           that
           is
           (
           as
           some
           are
           pleas'd
           to
           speak
           )
           a
           Work
           not
           in
           truth
           repugnant
           to
           Nature
           ,
           but
           which
           cannot
           be
           produced
           or
           effected
           by
           her
           Power
           alone
           .
           For
           since
           a
           Miracle
           is
           done
           ,
           
             Non
             extra
             naturam
             ,
             sed
             in
             ipsa
             natura
          
           ;
           though
           it
           be
           held
           to
           be
           
             supra
             naturam
          
           ,
           yet
           still
           must
           it
           interrupt
           the
           Order
           of
           Nature
           ,
           which
           we
           conceive
           to
           be
           ,
           from
           the
           Decrees
           of
           God
           ,
           fixt
           and
           immutable
           .
           If
           therefore
           any
           thing
           should
           be
           done
           in
           Nature
           ,
           that
           should
           not
           follow
           from
           her
           Laws
           ;
           it
           would
           necessarily
           be
           repugnant
           to
           the
           Order
           which
           God
           hath
           by
           the
           universal
           Laws
           of
           Nature
           establish'd
           in
           the
           Universe
           ;
           and
           consequently
           the
           belief
           of
           it
           would
           make
           us
           doubt
           of
           all
           things
           else
           ,
           and
           lead
           us
           into
           Atheism
           .
           And
           thus
           ,
           if
           I
           be
           not
           grosly
           mistaken
           in
           the
           force
           of
           the
           Reasons
           here
           alledged
           ,
           I
           have
           sufficiently
           
           demonstrated
           what
           in
           the
           second
           place
           I
           intended
           :
           and
           from
           the
           same
           Reasons
           I
           take
           liberty
           to
           conclude
           
             de
             novo
          
           ,
           that
           a
           Miracle
           against
           Nature
           ,
           or
           above
           Nature
           ,
           is
           a
           meer
           absurdity
           ;
           and
           therefore
           that
           by
           a
           Miracle
           in
           holy
           Scripture
           nothing
           else
           can
           rightly
           be
           understood
           ,
           but
           such
           a
           Work
           of
           Nature
           ,
           which
           either
           really
           transcends
           humane
           Understanding
           ,
           or
           is
           believ'd
           to
           do
           so
           .
        
         
           IX
           .
           Nevertheless
           ,
           for
           more
           assurance
           of
           the
           truth
           of
           this
           new
           Doctrine
           ,
           I
           think
           my self
           concern'd
           to
           confirm
           that
           part
           of
           it
           which
           affirms
           ,
           
             that
             from
             Miracles
             we
             cannot
             know
             God.
          
           This
           I
           humbly
           conceive
           may
           be
           done
           by
           having
           recourse
           to
           the
           Authority
           of
           the
           
             holy
             Scriptures
          
           themselves
           .
           For
           ,
           though
           they
           no
           where
           
             ex
             professo
          
           and
           plainly
           teach
           that
           Position
           ,
           
             viz.
             that
             God
             is
             not
             made
             known
             to
             us
             by
             Miracles
             :
          
           yet
           notwithstanding
           there
           are
           found
           in
           them
           many
           places
           ,
           from
           which
           rightly
           understood
           ,
           the
           same
           may
           be
           concluded
           easily
           and
           genuinely
           .
           Among
           these
           ,
           chiefly
           from
           that
           of
           Deuteronomy
           13.
           where
           Moses
           commands
           the
           people
           of
           Israel
           to
           put
           to
           death
           a
           false
           and
           seducing
           Prophet
           ,
           though
           he
           should
           work
           Miracles
           .
           The
           words
           of
           the
           Text
           are
           these
           in
           our
           most
           correct
           Translation
           .
           
             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
             that
             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
           which
           it
           clearly
           follows
           ,
           that
           Miracles
           may
           be
           wrought
           even
           by
           false
           Prophets
           ,
           and
           that
           men
           ,
           unless
           they
           be
           well
           guarded
           by
           the
           true
           knowledge
           
           and
           cordial
           Love
           of
           God
           ,
           may
           as
           easily
           be
           induced
           by
           Miracles
           to
           embrace
           and
           serve
           false
           Gods
           ,
           as
           to
           acknowledge
           and
           worship
           the
           true
           God.
           For
           he
           adds
           ,
           
             because
             the
             Lord
             your
             God
             proveth
             you
             ,
             to
             know
             whether
             you
             love
             him
             ,
          
           &c.
           
        
         
           Secondly
           ,
           The
           Israelites
           could
           not
           from
           so
           many
           Miracles
           form
           in
           their
           minds
           any
           sound
           Conception
           or
           Notion
           of
           God
           or
           his
           Providence
           ;
           as
           Experience
           it self
           testifies
           .
           For
           ,
           when
           they
           had
           perswaded
           themselves
           that
           Moses
           was
           gone
           from
           them
           ,
           presently
           they
           importune
           Aaron
           to
           furnish
           them
           with
           visible
           Deities
           ,
           and
           (
           to
           the
           indelible
           shame
           of
           their
           Nation
           )
           embrace
           the
           Image
           of
           a
           Calf
           for
           an
           Idea
           or
           Representation
           of
           their
           God
           ,
           which
           they
           at
           length
           from
           so
           many
           Miracles
           form'd
           to
           themselves
           .
           Asaph
           also
           ,
           though
           he
           had
           often
           heard
           of
           ,
           and
           believ'd
           all
           the
           Miracles
           done
           among
           his
           Ancestors
           ,
           yet
           doubted
           of
           God's
           Providence
           ,
           and
           had
           deflected
           from
           the
           right
           way
           of
           absolute
           dependance
           thereupon
           ,
           had
           he
           not
           at
           last
           understood
           true
           Happiness
           to
           consist
           only
           therein
           ,
           and
           Religion
           in
           Justice
           and
           Charity
           :
           as
           we
           read
           in
           Psalm
           73.
           
           Nor
           was
           Solomon
           himself
           ,
           though
           excellent
           in
           Wisdom
           ,
           and
           King
           of
           the
           Jews
           too
           ,
           even
           when
           the
           Affairs
           of
           that
           Nation
           were
           at
           the
           highest
           point
           of
           Prosperity
           ;
           able
           to
           form
           to
           himself
           any
           competent
           Notion
           of
           God
           ,
           after
           all
           he
           had
           read
           concerning
           the
           Miracles
           recorded
           in
           the
           Books
           of
           Moses
           .
           For
           he
           more
           than
           once
           
             (
             Eccles.
          
           3.
           v.
           19
           ,
           20
           ,
           21.
           and
           Chap.
           9.
           v.
           2
           ,
           3
           ,
           &c.
           )
           confesseth
           ,
           he
           suspected
           all
           things
           to
           happen
           by
           Chance
           :
           so
           far
           seems
           he
           to
           have
           been
           from
           concluding
           a
           divine
           Providence
           from
           belief
           of
           those
           Miracles
           .
           And
           as
           for
           the
           Prophets
           ;
           it
           may
           be
           without
           much
           labour
           collected
           from
           their
           Writings
           ,
           that
           few
           or
           none
           of
           them
           well
           understood
           ,
           how
           the
           Order
           of
           Nature
           and
           the
           Events
           of
           men
           could
           be
           brought
           to
           consist
           with
           the
           Conception
           or
           
           Notion
           they
           had
           form'd
           in
           their
           Mind
           of
           the
           Providence
           of
           God
           :
           which
           yet
           hath
           been
           always
           very
           clear
           to
           Philosophers
           ,
           who
           endeavour
           from
           clear
           Conceptions
           rightly
           to
           understand
           things
           as
           they
           are
           ;
           those
           I
           mean
           ,
           who
           constitute
           true
           Felicity
           in
           nothing
           but
           Vertue
           and
           Tranquillity
           of
           Mind
           ,
           not
           studying
           to
           bring
           Nature
           to
           obey
           them
           ,
           but
           on
           the
           contrary
           to
           bring
           themselves
           to
           obey
           Nature
           :
           as
           certainly
           knowing
           ,
           that
           God
           directs
           Nature
           ,
           as
           the
           universal
           Laws
           thereof
           ,
           not
           as
           the
           particular
           Laws
           of
           humane
           Nature
           require
           ;
           and
           so
           that
           he
           takes
           care
           not
           only
           of
           Mankind
           ,
           but
           of
           the
           whole
           Universe
           .
           Constant
           it
           is
           therefore
           ,
           and
           that
           too
           even
           from
           
             sacred
             Writ
          
           ,
           that
           Miracles
           do
           not
           give
           a
           true
           knowledge
           of
           God
           ,
           nor
           clearly
           teach
           his
           Providence
           ;
           which
           is
           what
           I
           designed
           to
           prove
           .
           And
           as
           for
           what
           is
           found
           in
           some
           places
           of
           the
           Scripture
           ,
           that
           to
           some
           unattentive
           Readers
           may
           seem
           perhaps
           irreconcileable
           to
           this
           my
           Doctrine
           ;
           as
           (
           in
           Exod.
           10.
           v.
           2.
           )
           that
           
             God
             hardned
             the
             heart
             of
             Pharaoh
             and
             the
             hearts
             of
             his
             servants
             ,
             and
             shewed
             wonderful
             Signs
             before
             them
             ,
             that
             the
             Israelites
             might
             know
             him
             to
             be
             God
             :
          
           it
           doth
           not
           follow
           from
           thence
           ,
           that
           Miracles
           do
           in
           truth
           teach
           us
           to
           know
           and
           acknowledge
           God
           ,
           but
           only
           that
           the
           Jews
           had
           such
           Opinions
           ,
           as
           that
           they
           might
           be
           easily
           convinced
           by
           those
           Miracles
           .
           For
           evident
           it
           is
           ,
           that
           the
           Prophetick
           Reasons
           mentioned
           in
           Scripture
           ,
           or
           such
           as
           are
           form'd
           from
           Revelation
           ,
           are
           drawn
           ,
           not
           from
           universal
           and
           common
           Notions
           ,
           but
           from
           the
           granted
           (
           however
           absurd
           )
           Opinions
           of
           those
           to
           whom
           the
           things
           are
           reveal'd
           ,
           or
           whom
           the
           
             holy
             Spirit
          
           intends
           to
           convince
           .
           Which
           might
           here
           ,
           if
           I
           had
           not
           firmly
           resolv'd
           not
           to
           prolong
           this
           Discourse
           by
           Digressions
           ,
           be
           prov'd
           from
           many
           Examples
           ,
           and
           also
           by
           the
           testimony
           of
           St.
           Paul
           ,
           who
           with
           the
           Greeks
           made
           himself
           a
           Greek
           ,
           and
           with
           the
           Jews
           a
           Jew
           ;
           that
           is
           ,
           conform'd
           
           his
           Doctrine
           sometimes
           to
           the
           common
           Opinions
           of
           the
           Grecians
           ,
           sometimes
           to
           those
           of
           the
           Jews
           .
           But
           though
           the
           Miracles
           done
           in
           the
           sight
           of
           the
           Egyptians
           might
           convince
           them
           ,
           and
           the
           Jews
           also
           ,
           from
           their
           common
           Opinions
           :
           yet
           could
           they
           not
           give
           a
           true
           Idea
           and
           knowledge
           of
           God
           ,
           but
           only
           bring
           both
           Nations
           to
           concede
           ,
           that
           there
           was
           a
           
             divine
             Numen
          
           more
           powerful
           than
           all
           things
           known
           to
           them
           ,
           and
           that
           this
           
             divine
             Numen
          
           took
           more
           care
           of
           the
           Hebrews
           ,
           all
           whose
           Affairs
           at
           that
           time
           succeeded
           most
           happily
           even
           above
           their
           hope
           ,
           than
           of
           the
           Egyptians
           or
           any
           other
           People
           whatever
           ;
           but
           not
           that
           God
           takes
           
             equal
             care
             of
             all
             men
          
           ,
           which
           Philosophy
           alone
           can
           teach
           .
           And
           therefore
           the
           Jews
           ,
           and
           all
           other
           men
           who
           have
           not
           ,
           unless
           from
           the
           disparile
           state
           of
           humane
           Affairs
           and
           the
           unequal
           Fortune
           of
           men
           ,
           known
           the
           Providence
           of
           God
           ,
           have
           perswaded
           themselves
           that
           the
           Jews
           Nation
           was
           more
           beloved
           by
           God
           than
           the
           rest
           of
           Mankind
           ,
           though
           the
           Jews
           exceeded
           not
           the
           rest
           in
           the
           Perfections
           of
           humane
           Nature
           ,
           or
           in
           their
           Inclinations
           to
           Vertue
           and
           Piety
           ;
           as
           may
           be
           soon
           collected
           from
           their
           History
           .
           I
           conclude
           therefore
           ,
           that
           Miracles
           teach
           not
           men
           the
           true
           knowledge
           of
           God
           and
           of
           his
           Providence
           :
           and
           find
           my self
           at
           liberty
           to
           proceed
           to
           my
        
         
           X.
           THIRD
           Position
           ,
           which
           you
           may
           remember
           to
           be
           this
           ;
           
             That
             according
             to
             the
             true
             sence
             of
             the
          
           holy
           Scriptures
           
             themselves
             ,
             by
             the
          
           Decrees
           and
           Commands
           
             of
             God
             ,
             and
             consequently
             by
             the
          
           Providence
           
             of
             God
             ,
             nothing
             else
             is
             signified
             but
             the
             sixt
             and
             immutable
             Order
             of
             Nature
             :
          
           that
           is
           ,
           that
           when
           the
           Scripture
           saith
           ,
           that
           such
           or
           such
           a
           thing
           was
           done
           by
           God
           or
           by
           the
           Will
           of
           God
           ,
           it
           doth
           really
           mean
           no
           other
           but
           this
           ,
           that
           the
           Fact
           was
           perform'd
           according
           to
           the
           Laws
           and
           Order
           of
           Nature
           ;
           not
           as
           the
           Vulgar
           thinks
           ,
           that
           Nature
           ceas'd
           to
           proceed
           in
           her
           due
           
           course
           whilst
           the
           thing
           was
           in
           doing
           ,
           or
           that
           her
           Order
           was
           for
           some
           time
           interrupted
           .
           The
           Scripture
           indeed
           doth
           not
           directly
           teach
           such
           things
           which
           belong
           not
           to
           the
           Doctrine
           thereof
           ;
           because
           it
           designs
           not
           to
           shew
           the
           Natural
           Causes
           of
           things
           ,
           nor
           to
           teach
           things
           meerly
           speculative
           :
           and
           therefore
           what
           I
           here
           propose
           to
           my self
           to
           prove
           ,
           must
           be
           by
           consequence
           deduced
           from
           some
           Histories
           of
           the
           Scripture
           ,
           which
           are
           casually
           related
           prolixly
           and
           with
           many
           Circumstances
           .
           Of
           which
           I
           will
           produce
           a
           few
           ,
           as
           Examples
           of
           the
           rest
           .
        
         
           In
           the
           first
           Book
           of
           
             Samuel
             ,
             chap.
          
           9.
           and
           vers
           .
           15
           ,
           &
           16.
           it
           is
           related
           ,
           that
           God
           reveal'd
           to
           Samuel
           ,
           that
           he
           would
           send
           Saul
           to
           him
           ;
           and
           yet
           God
           sent
           him
           not
           expresly
           ,
           as
           men
           are
           wont
           to
           send
           Messengers
           on
           purpose
           to
           others
           ,
           but
           this
           Mission
           of
           Saul
           by
           God
           was
           nothing
           but
           the
           very
           Order
           of
           Nature
           .
           For
           Saul
           was
           in
           quest
           of
           Asses
           which
           he
           had
           lost
           (
           as
           is
           related
           in
           the
           same
           Chapter
           )
           and
           now
           deliberating
           to
           return
           home
           without
           them
           ,
           by
           the
           counsel
           of
           his
           Servant
           he
           diverts
           his
           Journey
           to
           the
           Prophet
           Samuel
           ,
           to
           know
           from
           him
           where
           he
           might
           find
           his
           Asses
           ,
           nor
           can
           it
           be
           collected
           from
           the
           whole
           Narration
           ,
           that
           he
           had
           any
           other
           Mandate
           from
           God
           ,
           besides
           this
           Series
           of
           natural
           Causes
           or
           Order
           of
           Nature
           ,
           to
           address
           himself
           to
           Samuel
           .
        
         
           In
           Psalm
           105.
           v.
           24.
           't
           is
           said
           ,
           that
           God
           changed
           the
           mind
           of
           the
           Egyptians
           ,
           so
           that
           they
           hated
           the
           Children
           of
           Israel
           ;
           and
           yet
           that
           this
           mutation
           also
           was
           wholly
           natural
           ,
           appears
           from
           
             Exod.
             chap.
          
           1.
           where
           an
           account
           is
           given
           of
           the
           Reason
           ,
           and
           that
           no
           light
           one
           neither
           ,
           why
           the
           Egyptians
           reduced
           the
           Israelites
           to
           Servitude
           ,
           viz.
           lest
           the
           Israelites
           being
           grown
           too
           numerous
           and
           mighty
           ,
           should
           in
           case
           of
           War
           joyn
           with
           their
           Enemies
           and
           over-power
           them
           .
        
         
         
           In
           Genes
           .
           9.
           v.
           13.
           
           God
           saith
           to
           Noah
           ,
           that
           he
           would
           give
           the
           Rainbow
           in
           the
           Clouds
           for
           a
           Sign
           :
           which
           action
           of
           God
           was
           no
           other
           but
           a
           certain
           refraction
           and
           reflexion
           of
           the
           Rays
           of
           the
           Sun
           ,
           which
           they
           suffer'd
           in
           the
           small
           drops
           of
           Water
           whereof
           the
           Cloud
           consisted
           .
           So
           that
           the
           Phenomenon
           it self
           was
           then
           (
           as
           now
           )
           a
           natural
           Meteor
           ,
           only
           the
           Signality
           was
           new
           .
        
         
           In
           Psalm
           147.
           v.
           18.
           the
           natural
           action
           and
           warmth
           of
           the
           Wind
           ,
           by
           which
           the
           Hoar-frost
           and
           Snow
           are
           thawed
           and
           melted
           ,
           is
           call'd
           the
           Word
           of
           God
           ;
           and
           so
           are
           the
           Wind
           and
           Cold
           also
           in
           vers
           .
           15.
           
           In
           like
           manner
           Wind
           and
           Fire
           are
           call'd
           in
           Psal.
           104.
           vers
           .
           4.
           
           God's
           Angels
           and
           Ministers
           .
           All
           which
           places
           ,
           with
           many
           other
           of
           the
           like
           importance
           frequently
           occurring
           in
           
             sacred
             Writ
          
           ,
           most
           clearly
           shew
           ,
           that
           the
           
             Decree
             ,
             Command
             ,
             Saying
          
           ,
           and
           Word
           of
           God
           ,
           signifie
           nothing
           else
           but
           the
           
             Action
             and
             Order
             of
             Nature
          
           :
           and
           therefore
           it
           is
           not
           to
           be
           doubted
           ,
           but
           that
           all
           the
           Miracles
           recounted
           in
           the
           Scripture
           ,
           came
           to
           pass
           naturally
           ;
           and
           yet
           notwithstanding
           are
           duely
           referr'd
           to
           God
           ,
           because
           his
           Power
           and
           the
           Power
           of
           Nature
           are
           one
           and
           the
           same
           ;
           and
           because
           it
           is
           not
           the
           design
           of
           the
           Scripture
           to
           explain
           Events
           by
           their
           natural
           Causes
           ,
           but
           only
           to
           relate
           those
           ,
           which
           surprize
           the
           Imagination
           ;
           and
           that
           also
           in
           such
           a
           method
           and
           style
           ,
           which
           serves
           more
           familiarly
           and
           easily
           to
           excite
           Admiration
           ,
           and
           consequently
           Devotion
           in
           the
           Minds
           of
           the
           Vulgar
           .
           If
           therefore
           in
           the
           Scripture
           there
           be
           found
           some
           Things
           or
           Facts
           ,
           whose
           Causes
           we
           understand
           not
           ,
           and
           which
           seem
           to
           have
           been
           done
           besides
           or
           contrary
           to
           the
           Order
           of
           Nature
           ;
           they
           ought
           not
           to
           amuse
           us
           ,
           nor
           to
           hinder
           us
           from
           believing
           ,
           that
           what
           hath
           really
           hapned
           ,
           hapned
           naturally
           .
           Which
           is
           yet
           farther
           confirmed
           by
           this
           ,
           that
           in
           Miracles
           were
           found
           many
           Circumstances
           ,
           though
           not
           always
           noted
           in
           
           the
           Narrations
           ,
           chiefly
           when
           they
           are
           described
           in
           a
           Poetick
           style
           :
           the
           Circumstances
           ,
           I
           say
           ,
           of
           Miracles
           shew
           clearly
           ,
           that
           they
           require
           natural
           Causes
           .
           For
           instance
           ,
           to
           infest
           the
           Egyptians
           with
           Scabs
           ,
           it
           was
           requisite
           Moses
           should
           sprinkle
           Ashes
           of
           the
           Furnace
           upward
           into
           the
           Air
           ,
           (
           Exod.
           9.
           v.
           8.
           )
           Locusts
           also
           at
           the
           natural
           Command
           of
           God
           ,
           namely
           by
           an
           East-wind
           blowing
           strongly
           a
           whole
           day
           and
           a
           night
           ,
           came
           up
           and
           cover'd
           the
           Land
           of
           Egypt
           :
           and
           left
           it
           again
           ,
           being
           carried
           away
           by
           as
           mighty
           a
           West-wind
           
             (
             Exod.
          
           10.
           v.
           14
           ,
           19.
           )
           By
           the
           same
           Command
           of
           God
           ,
           namely
           an
           East-wind
           ,
           that
           blew
           most
           strongly
           the
           whole
           night
           ,
           the
           Red
           Sea
           gave
           way
           to
           the
           
             Israelites
             (
             Exod
          
           .
           14.
           v.
           21.
           )
           The
           same
           may
           be
           inferr'd
           also
           from
           the
           manner
           of
           the
           Prophet
           
           Elisha's
           raising
           up
           the
           Shunamites
           Son
           ,
           that
           perhaps
           only
           seem'd
           to
           be
           dead
           .
           For
           Elisha
           thought
           it
           necessary
           to
           lay
           his
           Body
           upon
           the
           Childs
           Body
           ,
           to
           put
           his
           Mouth
           upon
           his
           Mouth
           ,
           his
           Eyes
           upon
           his
           Eyes
           ,
           his
           Hands
           upon
           his
           Hands
           ,
           and
           to
           stretch
           himself
           often
           in
           that
           posture
           ;
           and
           all
           this
           to
           excite
           Heat
           and
           Motion
           in
           the
           vital
           Parts
           of
           the
           Child
           ,
           and
           Sternutation
           in
           his
           Brain
           ,
           until
           the
           Child
           open'd
           his
           Eyes
           first
           ,
           and
           then
           neez'd
           seven
           times
           :
           More
           Examples
           of
           this
           kind
           might
           easily
           be
           brought
           hither
           out
           of
           the
           Books
           of
           the
           
             Old
             Testament
          
           ,
           were
           not
           these
           already
           alledged
           sufficient
           to
           evince
           ,
           that
           various
           Circumstances
           and
           natural
           Actions
           are
           requir'd
           to
           the
           production
           of
           Miracles
           ,
           and
           consequently
           that
           they
           are
           all
           effected
           by
           God
           according
           to
           the
           Order
           of
           Nature
           ,
           not
           by
           interrupting
           or
           perverting
           it
           .
           I
           see
           not
           therefore
           ,
           why
           it
           may
           not
           be
           lawful
           for
           us
           to
           believe
           ,
           that
           though
           the
           Circumstances
           of
           Miracles
           be
           not
           always
           deliver'd
           in
           the
           Narrations
           of
           them
           ,
           nor
           their
           natural
           Causes
           assign'd
           ;
           yet
           they
           were
           not
           effected
           without
           them
           .
           The
           same
           is
           constant
           also
           from
           Exod.
           14.
           v.
           27.
           where
           't
           is
           
           only
           related
           in
           short
           ,
           that
           at
           the
           bare
           beck
           of
           Moses
           ,
           and
           the
           stretching
           forth
           of
           his
           Hand
           ,
           the
           Sea
           flowed
           back
           upon
           the
           Egyptian
           Host
           ,
           without
           the
           least
           mention
           of
           any
           Wind
           that
           might
           impel
           the
           Waters
           :
           and
           yet
           in
           the
           Canticle
           ,
           or
           Song
           of
           
             Moses
             ,
             (
             chap.
          
           15.
           v.
           10.
           )
           't
           is
           said
           expresly
           ,
           this
           Miracle
           was
           perform'd
           by
           God's
           
             blowing
             with
             a
             most
             violent
             Wind
             upon
             the
             Sea.
             
          
        
         
           XI
           .
           Here
           some
           perhaps
           will
           object
           ,
           that
           we
           find
           in
           the
           Scripture
           very
           many
           things
           ,
           which
           seem
           absolutely
           incapable
           of
           Solution
           by
           any
           natural
           Causes
           whatsoever
           ;
           as
           that
           the
           Sins
           of
           men
           could
           cause
           Famine
           ,
           and
           their
           Prayers
           bring
           down
           Rain
           and
           cause
           Fertility
           of
           the
           Earth
           ,
           and
           that
           Faith
           could
           restore
           Sight
           to
           the
           Blind
           ,
           and
           others
           equally
           strange
           .
           But
           this
           Objection
           I
           have
           (
           I
           think
           )
           prevented
           ,
           where
           I
           asserted
           ,
           that
           it
           is
           not
           the
           design
           or
           scope
           of
           the
           Scripture
           to
           teach
           the
           knowledge
           of
           things
           by
           their
           next
           Causes
           ,
           but
           only
           to
           relate
           them
           in
           that
           Order
           or
           Method
           ,
           and
           in
           those
           Phrases
           ,
           by
           which
           it
           may
           most
           efficaciously
           move
           men
           ,
           and
           chiefly
           the
           Vulgar
           ,
           to
           Devotion
           and
           Reverence
           toward
           God
           ;
           for
           which
           Reason
           it
           many
           times
           speaks
           of
           natural
           things
           ,
           yea
           even
           of
           God
           himself
           very
           improperly
           ;
           as
           aiming
           to
           affect
           and
           occupy
           the
           Imagination
           of
           men
           ,
           not
           to
           convince
           their
           Reason
           .
           For
           should
           the
           Scripture
           relate
           the
           Fall
           and
           Devastation
           of
           any
           Empire
           ,
           Kingdom
           ,
           or
           Commonwealth
           ,
           as
           
             politick
             Historians
          
           are
           wont
           to
           do
           ,
           assigning
           all
           the
           remote
           ,
           concurrent
           ,
           and
           proxime
           Causes
           thereof
           :
           the
           Narration
           would
           not
           at
           all
           affect
           and
           commove
           the
           common
           People
           :
           who
           yet
           are
           apt
           to
           be
           strongly
           surpriz'd
           ,
           and
           as
           it
           were
           charm'd
           into
           Admiration
           and
           Devotion
           ,
           when
           the
           whole
           Revolution
           is
           described
           in
           Strains
           and
           Figures
           of
           Poesie
           ,
           and
           referr'd
           only
           to
           the
           immediate
           Power
           and
           Decree
           of
           God.
           When
           therefore
           the
           Scripture
           relates
           ,
           that
           the
           
           Earth
           became
           barren
           for
           the
           Sins
           of
           men
           ,
           or
           that
           the
           Blind
           recover'd
           Sight
           by
           Faith
           ;
           we
           have
           no
           more
           reason
           to
           be
           moved
           to
           admiration
           ,
           than
           when
           it
           tells
           us
           ,
           that
           God
           is
           
             angry
             ,
             sorrowful
             ,
             penitent
          
           of
           his
           Promises
           or
           Facts
           ,
           mindful
           of
           his
           Promise
           upon
           sight
           of
           the
           Sign
           pre-ordain'd
           ,
           and
           many
           other
           like
           things
           ,
           which
           are
           either
           deliver'd
           Poetically
           ,
           or
           related
           according
           to
           the
           pre-conceiv'd
           Opinions
           and
           Prejudices
           of
           the
           Writer
           .
           Wherefore
           we
           here
           absolutely
           conclude
           ,
           that
           all
           the
           Events
           that
           are
           truely
           related
           in
           the
           Scripture
           to
           have
           come
           to
           pass
           ,
           proceeded
           necessarily
           (
           as
           all
           other
           Contingents
           do
           )
           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
           :
           for
           whatever
           is
           against
           Nature
           ,
           is
           against
           Reason
           ;
           and
           whatever
           is
           against
           Reason
           ,
           is
           absurd
           ,
           and
           therefore
           also
           to
           be
           rejected
           and
           refuted
           .
        
         
           XII
           .
           But
           lest
           any
           man
           should
           ,
           by
           misinterpreting
           any
           Miracle
           ,
           suspect
           that
           he
           has
           found
           in
           the
           Scripture
           something
           that
           is
           repugnant
           to
           the
           Light
           of
           Nature
           or
           right
           Reason
           ;
           it
           concerns
           me
           now
           to
           come
           to
           the
           FOURTH
           and
           last
           Part
           of
           my
           present
           Subject
           ,
           viz.
           the
           Interpretation
           of
           Miracles
           .
           Of
           this
           therefore
           I
           will
           deliver
           〈◊〉
           of
           many
           Thoughts
           ,
           and
           by
           an
           Example
           or
           two
           endeavour
           to
           illustrate
           them
           .
        
         
           It
           very
           rarely
           happens
           ,
           that
           men
           relate
           any
           Action
           simply
           ,
           and
           as
           it
           was
           really
           done
           ,
           without
           mixing
           with
           it
           somewhat
           of
           their
           own
           Judgement
           .
           Nay
           when
           they
           see
           or
           hear
           any
           thing
           new
           and
           surprizing
           ,
           unless
           they
           circumspectly
           defend
           themselves
           from
           their
           own
           pre-conceiv'd
           
           Opinions
           ,
           they
           are
           for
           the
           most
           part
           prone
           to
           be
           so
           blinded
           and
           pre-possess'd
           by
           them
           ,
           that
           they
           apprehend
           in
           their
           Brain
           quite
           another
           thing
           than
           what
           they
           see
           or
           hear
           to
           have
           come
           to
           pass
           ;
           chiefly
           if
           the
           thing
           done
           exceed
           the
           Capacity
           of
           either
           the
           Reporter
           ,
           or
           the
           Hearer
           ,
           and
           when
           the
           same
           is
           likely
           to
           bring
           some
           considerable
           Advantage
           or
           Emolument
           to
           the
           Reporter
           ,
           if
           it
           be
           believ'd
           to
           have
           come
           to
           pass
           in
           such
           or
           such
           a
           manner
           .
           Hence
           doubtless
           it
           comes
           ,
           that
           men
           in
           their
           Chronicles
           and
           Histories
           rather
           relate
           their
           own
           Conjectures
           and
           Opinions
           ,
           than
           things
           as
           they
           were
           really
           done
           ;
           and
           that
           one
           and
           the
           same
           Case
           or
           Event
           is
           by
           two
           men
           ,
           of
           different
           Opinions
           and
           Judgments
           ,
           so
           diversly
           related
           ,
           that
           they
           seem
           to
           speak
           ,
           not
           of
           one
           Case
           ,
           but
           two
           ;
           and
           in
           fine
           ,
           that
           it
           is
           not
           very
           difficult
           to
           a
           man
           that
           reads
           with
           attention
           ,
           to
           investigate
           the
           Opinions
           of
           the
           Chronographer
           or
           Historian
           meerly
           from
           his
           Narrations
           .
           To
           confirm
           this
           ,
           I
           might
           bring
           hither
           many
           Examples
           ,
           as
           well
           of
           Philosophers
           ,
           who
           have
           written
           Natural
           Histories
           ,
           as
           of
           Chronographers
           ;
           if
           I
           did
           not
           think
           it
           superfluous
           so
           to
           do
           .
           I
           will
           therefore
           content
           my self
           with
           one
           pertinent
           and
           remarkable
           Example
           taken
           out
           of
           
             holy
             Scripture
          
           ,
           and
           then
           leave
           the
           Reader
           from
           thence
           to
           judge
           of
           the
           rest
           .
        
         
           In
           the
           time
           of
           Joshua
           ,
           the
           Hebrews
           (
           perhaps
           with
           all
           other
           Nations
           )
           believing
           the
           Sun
           to
           be
           carried
           round
           the
           〈◊〉
           in
           its
           diurnal
           Motion
           ,
           and
           the
           Earth
           to
           stand
           still
           perpetually
           ;
           accommodated
           to
           this
           their
           pre-conceiv'd
           Opinion
           ,
           the
           Miracle
           that
           happen'd
           to
           them
           ,
           when
           they
           were
           fighting
           against
           those
           five
           Kings
           of
           the
           Amorites
           .
           For
           they
           have
           not
           simply
           related
           ,
           that
           that
           day
           was
           longer
           than
           any
           other
           day
           ;
           but
           that
           the
           Sun
           and
           Moon
           then
           stood
           still
           ,
           or
           ceas'd
           from
           their
           Motions
           .
           And
           this
           could
           not
           but
           serve
           mightily
           to
           their
           advantage
           ,
           at
           
           that
           time
           ,
           to
           convince
           their
           Ethnick
           Enemies
           ,
           who
           adored
           the
           Sun
           and
           Moon
           ,
           and
           to
           prove
           by
           Experience
           it self
           ,
           that
           those
           celestial
           Luminaries
           were
           under
           the
           Command
           of
           another
           God
           ,
           at
           whose
           beck
           they
           were
           forced
           to
           stop
           their
           Course
           ,
           and
           change
           their
           natural
           Order
           .
           Wherefore
           they
           conceiv'd
           ,
           partly
           from
           Religion
           ,
           partly
           from
           their
           pre-conceiv'd
           Opinions
           ,
           the
           thing
           to
           have
           come
           to
           pass
           far
           otherwise
           than
           it
           might
           really
           have
           happen'd
           ;
           and
           related
           the
           same
           accordingly
           .
           To
           interpret
           therefore
           Scripture
           
             -
             Miracles
          
           ,
           and
           to
           understand
           from
           the
           Narrations
           of
           them
           ,
           how
           they
           really
           happen'd
           ;
           't
           is
           necessary
           to
           know
           the
           Opinions
           of
           those
           who
           first
           reported
           them
           ,
           and
           who
           transmitted
           them
           down
           to
           after-Ages
           by
           their
           Writings
           ;
           and
           to
           distinguish
           the
           Narrations
           from
           that
           which
           their
           Authors
           Senses
           might
           represent
           to
           their
           surpriz'd
           Imaginations
           :
           otherwise
           we
           shall
           confound
           their
           Opinions
           and
           Judgements
           with
           the
           Miracle
           it self
           ,
           as
           it
           really
           came
           to
           pass
           ;
           nay
           more
           ,
           we
           shall
           confound
           also
           things
           which
           have
           really
           happen'd
           ,
           with
           things
           purely
           imaginary
           ,
           and
           which
           were
           only
           Prophetick
           Representations
           .
           For
           in
           Scripture
           many
           things
           are
           related
           as
           real
           ,
           and
           which
           were
           also
           believ'd
           to
           be
           real
           even
           by
           the
           Relators
           themselves
           ;
           that
           notwithstanding
           were
           only
           Representations
           form'd
           in
           the
           Brain
           ,
           and
           meerly
           imaginary
           :
           as
           that
           God
           ,
           the
           supream
           Being
           ,
           descended
           from
           Heaven
           
             (
             Exod
          
           .
           19.
           v.
           28.
           and
           Deuteron
           .
           5.
           v.
           28.
           )
           upon
           Mount
           Sinai
           ,
           and
           that
           the
           Mountain
           therefore
           smoak'd
           ,
           because
           God
           came
           down
           upon
           it
           surrounded
           with
           Fire
           ;
           that
           Elias
           ascended
           to
           Heaven
           in
           a
           fiery
           Chariot
           drawn
           by
           fiery
           Horses
           :
           which
           were
           only
           Representations
           accommodated
           to
           their
           Opinions
           ,
           who
           deliver'd
           them
           down
           to
           us
           ,
           as
           they
           had
           been
           represented
           to
           them
           ,
           viz.
           as
           things
           actually
           done
           .
           For
           all
           men
           of
           Understanding
           above
           the
           Rabble
           ,
           
           know
           ,
           that
           God
           hath
           no
           right
           nor
           left
           Hand
           ,
           that
           he
           is
           neither
           moved
           nor
           quiet
           ,
           uncircumscrib'd
           by
           Place
           ,
           but
           absolutely
           infinite
           ,
           and
           that
           in
           him
           are
           comprehended
           all
           Perfections
           .
           All
           these
           Proprieties
           of
           his
           ,
           I
           say
           ,
           are
           known
           to
           those
           considering
           men
           ,
           which
           judge
           things
           from
           the
           Perceptions
           of
           a
           pure
           Intellect
           ,
           and
           not
           as
           the
           Imagination
           is
           affected
           by
           the
           outward
           Senses
           ;
           as
           the
           Vulgar
           is
           wont
           ,
           which
           therefore
           imagines
           God
           to
           be
           Corporeal
           ,
           and
           like
           an
           Emperor
           sitting
           in
           a
           Throne
           above
           the
           Stars
           in
           the
           Convexity
           of
           Heaven
           ,
           the
           distance
           of
           which
           they
           believe
           not
           to
           be
           very
           great
           from
           the
           Earth
           .
           From
           these
           gross
           Imaginations
           and
           Opinions
           of
           common
           Heads
           it
           is
           ,
           that
           the
           Writers
           of
           
             holy
             Scripture
          
           ,
           accommodating
           their
           Narrations
           many
           times
           to
           vulgar
           Capacities
           ,
           describe
           many
           Events
           in
           Expressions
           familiar
           and
           suitable
           to
           those
           pre-conceiv'd
           Opinions
           ;
           which
           therefore
           ought
           not
           to
           be
           receiv'd
           by
           Philosophers
           as
           real
           .
           Besides
           ,
           to
           understand
           how
           Miracles
           really
           happen'd
           ,
           't
           is
           requisite
           to
           be
           well
           vers'd
           in
           all
           the
           
             Idioms
             ,
             Phrases
          
           and
           Tropes
           of
           the
           ancient
           Hebrews
           :
           for
           he
           that
           doth
           not
           understand
           and
           attend
           to
           all
           these
           ,
           will
           be
           apt
           to
           feign
           and
           add
           to
           the
           Scripture
           many
           Miracles
           ,
           which
           the
           Writers
           of
           it
           never
           thought
           of
           ;
           and
           consequently
           remain
           ignorant
           ,
           not
           only
           how
           the
           Miracles
           that
           have
           been
           written
           ,
           came
           to
           pass
           ,
           but
           even
           of
           the
           true
           Sence
           and
           Mind
           of
           the
           Writers
           .
           For
           Example
           ,
           the
           Prophet
           
             Zacharias
             (
             chap.
          
           14.
           v.
           7.
           )
           speaking
           of
           War
           to
           come
           ,
           saith
           ;
           
             And
             it
             shall
             come
             to
             pass
             in
             that
             day
             ,
             that
             the
             light
             shall
             not
             be
             clear
             ,
             nor
             dark
             —
             But
             it
             shall
             be
             one
             day
             which
             shall
             be
             known
             to
             the
             Lord
             ,
             not
             day
             ,
             nor
             night
             ;
             but
             at
             evening
             time
             it
             shall
             be
             light
             ,
          
           &c.
           
           Now
           by
           these
           words
           he
           seems
           to
           predict
           a
           mighty
           Miracle
           ;
           and
           yet
           to
           a
           man
           conversant
           in
           the
           Language
           ,
           Phrases
           ,
           and
           Style
           of
           the
           Prophets
           ,
           it
           will
           soon
           appear
           ,
           that
           nothing
           is
           signified
           
           by
           him
           but
           this
           ,
           
             That
             the
             Battel
             shall
             be
             siercely
             fought
             by
             both
             sides
             ,
             the
             event
             of
             it
             all
             the
             day
             known
             only
             to
             God
             ,
             but
             in
             the
             evening
             the
          
           Jews
           
             shall
             obtain
             the
             victory
          
           :
           for
           in
           such
           Allegories
           and
           Phrases
           ,
           the
           Prophets
           were
           wont
           to
           soretel
           and
           write
           the
           Victories
           and
           Calamities
           of
           Nations
           ,
           signifying
           those
           by
           light
           and
           day
           ,
           these
           by
           darkness
           and
           night
           .
           Thus
           we
           find
           
             Esaia
             (
             chap.
          
           13.
           )
           describing
           the
           Ruine
           and
           Devastation
           of
           Babylon
           in
           these
           words
           ;
           
             The
             Stars
             of
             Heaven
             ,
             and
             the
             Constellations
             thereof
             ,
             shall
             not
             give
             their
             light
             ;
             the
             Sun
             shall
             be
             darkened
             in
             his
             going
             forth
             ,
             and
             the
             Moon
             shall
             not
             emit
             the
             splendor
             of
             her
             light
             :
          
           which
           Prodigies
           no
           man
           of
           Understanding
           believes
           to
           have
           happen'd
           at
           the
           Destruction
           of
           that
           mighty
           City
           ;
           as
           neither
           those
           the
           same
           Prophet
           adds
           in
           the
           subsequent
           Verse
           ;
           
             I
             will
             shake
             the
             Heavens
             ,
             and
             the
             Earth
             shall
             remove
             out
             of
             her
             place
             .
          
           Thus
           again
           in
           chap.
           48.
           
             vers
             .
             ult
          
           .
           to
           signifie
           to
           the
           Jews
           ,
           that
           they
           should
           return
           from
           Babylon
           to
           Jerusalem
           securely
           ,
           and
           suffer
           no
           thirst
           in
           the
           Journey
           ,
           he
           saith
           ;
           
             And
             they
             thirsted
             not
             when
             he
             led
             them
             through
             the
             deserts
             ;
             he
             caused
             the
             waters
             to
             flow
             out
             of
             the
             rock
             for
             them
             .
          
           By
           which
           words
           ,
           I
           say
           ,
           Esaia
           intended
           only
           this
           ,
           that
           the
           Jews
           shall
           find
           Fountains
           in
           the
           Deserts
           (
           as
           Travellers
           commonly
           do
           )
           with
           which
           they
           shall
           mitigate
           their
           thirst
           .
           For
           ,
           when
           by
           the
           consent
           of
           Cyrus
           they
           went
           to
           Jerusalem
           ,
           't
           is
           evident
           even
           from
           the
           History
           of
           their
           return
           thither
           ,
           that
           no
           such
           Miracles
           happen'd
           to
           them
           .
           After
           this
           manner
           of
           speaking
           ,
           in
           the
           holy
           Scripture
           occur
           very
           many
           things
           ,
           which
           were
           only
           old
           modes
           of
           expression
           among
           the
           Jews
           ,
           and
           therefore
           ought
           not
           to
           be
           interpreted
           according
           to
           the
           Letter
           ,
           chiefly
           where
           Miracles
           are
           rashly
           supposed
           to
           be
           intimated
           .
           To
           recite
           all
           these
           ,
           is
           (
           after
           what
           I
           have
           here
           said
           )
           unnecessary
           ;
           and
           all
           I
           would
           have
           remark'd
           in
           the
           general
           ,
           is
           only
           this
           ,
           that
           the
           
           Hebrews
           were
           accustomed
           in
           these
           and
           the
           like
           phrases
           to
           speak
           ,
           not
           only
           ornately
           ,
           but
           also
           ,
           and
           chiefly
           devotely
           .
           For
           which
           very
           Reason
           in
           the
           1
           st
           .
           of
           
             Kings
             ,
             chap.
          
           21.
           and
           Jeb
           2.
           v.
           9.
           is
           found
           ,
           to
           bless
           God
           ,
           for
           ,
           to
           curse
           :
           and
           for
           the
           same
           ,
           they
           referr'd
           all
           things
           immediately
           to
           God
           ,
           and
           therefore
           the
           Scripture
           seems
           to
           relate
           nothing
           almost
           but
           Miracles
           ;
           and
           that
           too
           when
           it
           speaks
           of
           things
           most
           plainly
           natural
           ,
           of
           which
           I
           have
           already
           alledged
           some
           Examples
           .
           When
           therefore
           the
           Scripture
           tells
           us
           ,
           that
           God
           
             hardned
             the
             heart
             of
             Pharaoh
          
           ;
           we
           are
           not
           bound
           to
           believe
           ,
           that
           it
           signifies
           any
           thing
           ,
           but
           this
           ,
           that
           Pharaoh
           was
           contumacious
           or
           obstinate
           .
           And
           where
           't
           is
           said
           ,
           that
           
             God
             opened
             the
             Windows
             of
             Heaven
             ,
          
           we
           may
           safely
           interpret
           the
           words
           to
           contain
           no
           other
           sence
           but
           this
           ,
           that
           Rain
           fell
           down
           from
           the
           Clouds
           in
           great
           abundance
           ;
           
             &
             sic
             de
             aliis
          
           .
           If
           our
           Reader
           then
           ,
           laying
           aside
           all
           superstitious
           Prejudices
           ,
           shall
           be
           pleas'd
           to
           consider
           and
           remark
           these
           Instances
           ,
           and
           withal
           know
           ,
           that
           in
           the
           Scripture
           many
           things
           are
           related
           briefly
           ,
           without
           any
           Circumstances
           ,
           and
           imperfectly
           ;
           I
           am
           fully
           perswaded
           ,
           he
           will
           therein
           find
           nothing
           that
           can
           be
           apodictically
           demonstrated
           to
           be
           repugnant
           to
           the
           Light
           of
           Nature
           or
           right
           Reason
           ,
           but
           on
           the
           contrary
           many
           things
           ,
           which
           how
           obscure
           soever
           they
           may
           seem
           at
           first
           ,
           he
           will
           be
           able
           ,
           upon
           a
           little
           Examen
           and
           Meditation
           ,
           to
           understand
           and
           interpret
           according
           to
           the
           genuine
           sence
           and
           meaning
           of
           the
           Writer
           .
           And
           thus
           ,
           I
           think
           ,
           I
           have
           with
           sufficient
           clearness
           proved
           what
           I
           intended
           .
        
         
           XIII
           .
           But
           yet
           ,
           before
           I
           put
           an
           end
           to
           this
           Discourse
           ,
           there
           is
           one
           thing
           more
           ,
           of
           which
           it
           concerns
           me
           to
           advertise
           the
           Reader
           ,
           and
           't
           is
           this
           ;
           That
           the
           Method
           here
           proposed
           for
           Interpretation
           of
           Miracles
           ,
           ought
           not
           to
           be
           accommodated
           to
           the
           prejudice
           of
           Prophesies
           occurring
           
           frequently
           in
           the
           Scripture
           .
           For
           of
           these
           nothing
           ought
           to
           be
           affirm'd
           ,
           but
           what
           may
           be
           concluded
           from
           Fundamentals
           
           reveal'd
           in
           Scripture
           ;
           whereas
           the
           Conclusions
           precedent
           in
           this
           Discourse
           ,
           have
           been
           inferr'd
           only
           from
           Principles
           known
           by
           the
           
             Light
             of
             Nature
          
           .
           Prophesie
           is
           a
           thing
           which
           transcends
           the
           limited
           Capacity
           of
           humane
           Understanding
           ,
           nor
           can
           any
           man
           comprehend
           wherein
           chiefly
           it
           consisteth
           ,
           unless
           from
           Fundaments
           reveal'd
           ,
           which
           are
           purely
           Theological
           .
           But
           as
           for
           Miracles
           ;
           because
           what
           I
           here
           principally
           enquire
           
             (
             viz.
          
           whether
           we
           may
           safely
           admit
           ,
           that
           in
           Nature
           any
           thing
           can
           possibly
           happen
           ,
           that
           is
           repugnant
           to
           the
           eternal
           Laws
           of
           Nature
           ,
           or
           that
           may
           not
           follow
           from
           them
           )
           is
           a
           Question
           Philosophical
           :
           I
           have
           therefore
           thought
           it
           ,
           as
           more
           proper
           ,
           so
           also
           more
           advised
           ,
           to
           investigate
           the
           same
           from
           Fundaments
           or
           Principles
           known
           by
           the
           Light
           of
           Nature
           .
           I
           say
           ,
           
             more
             advised
          
           ;
           because
           I
           could
           have
           solved
           this
           Question
           from
           only
           Positions
           and
           Fundaments
           of
           the
           Scripture
           it self
           ;
           to
           manifest
           which
           ,
           I
           will
           now
           briefly
           shew
           the
           possibility
           thereof
           .
        
         
           The
           Scripture
           in
           some
           places
           affirms
           of
           Nature
           in
           general
           ,
           that
           she
           perpetually
           observes
           a
           fixt
           and
           immutable
           Order
           ;
           as
           in
           Psal.
           148.
           v.
           6.
           
           
             He
             hath
             established
             them
          
           [
           the
           Heavens
           and
           all
           the
           Celestial
           Host
           ,
           
             &c.
             ]
             for
             ever
             :
             he
             hath
             made
             a
             Decree
             which
             shall
             not
             pass
             :
          
           and
           Jerem.
           31.
           v.
           35
           ,
           36.
           
           
             Thus
             saith
             the
             Lord
             ,
             which
             giveth
             the
             Sun
             for
             a
             light
             by
             day
             ,
             and
             the
             Ordinances
             of
             the
             Moon
             and
             of
             the
             Stars
             for
             a
             light
             by
             night
             ,
             which
             divideth
             the
             Sea
             when
             the
             waves
             thereof
             roar
             .
             —
             If
             those
             Ordinances
             depart
             from
             before
             me
             ,
             saith
             the
             Lord
             ,
             then
             ,
          
           &c.
           
           And
           the
           Philosopher
           in
           his
           Ecclesiast
           .
           1.
           v.
           9.
           saith
           expresly
           ,
           
             that
             nothing
             new
             happens
             in
             Nature
             :
          
           and
           in
           vers
           .
           11
           ,
           12.
           illustrating
           that
           Assertion
           ,
           adds
           ,
           that
           though
           a
           thing
           may
           come
           to
           pass
           ,
           which
           seems
           
           new
           ,
           yet
           really
           't
           is
           not
           new
           ,
           but
           the
           like
           hath
           happen'd
           in
           Ages
           so
           long
           since
           past
           ,
           that
           no
           memory
           of
           them
           has
           reached
           down
           to
           us
           :
           
             There
             is
          
           ,
           saith
           he
           ,
           
             no
             remembrance
             of
             former
             things
             ;
             neither
             shall
             there
             be
             any
             remembrance
             of
             things
             that
             are
             to
             come
             ,
             with
             those
             that
             shall
             come
             after
             .
          
           Again
           in
           chap.
           3.
           v.
           2.
           he
           saith
           ,
           
             That
             God
             hath
             appointed
             a
             season
             to
             every
             thing
             ,
             and
             a
             time
             to
             every
             purpose
             under
             the
             Sun
             :
          
           And
           at
           vers
           .
           14.
           he
           saith
           farther
           ,
           
             I
             know
             that
             whatsoever
             God
             doth
             ,
             it
             shall
             be
             for
             ever
             :
             nothing
             can
             be
             put
             to
             it
             ,
             nor
             any
             thing
             taken
             from
             it
             ,
          
           &c.
           
           All
           which
           Texts
           most
           clearly
           teach
           ,
           that
           Nature
           always
           keeps
           her
           fixt
           and
           immutable
           Order
           ,
           that
           God
           hath
           been
           the
           same
           in
           all
           Ages
           ,
           as
           well
           unknown
           as
           known
           to
           us
           ,
           and
           that
           the
           Laws
           of
           Nature
           are
           so
           perfect
           and
           fertil
           ,
           that
           nothing
           can
           be
           added
           unto
           ,
           nothing
           detracted
           from
           them
           ,
           and
           in
           fine
           ,
           that
           Miracles
           are
           not
           lookt
           upon
           as
           new
           things
           ,
           unless
           by
           reason
           of
           mens
           Ignorance
           .
           These
           remarkable
           Truths
           therefore
           are
           (
           you
           see
           )
           expresly
           taught
           in
           the
           
             sacred
             Books
          
           :
           but
           in
           them
           it
           is
           no
           where
           taught
           ,
           that
           any
           thing
           can
           happen
           in
           Nature
           ,
           which
           is
           repugnant
           to
           her
           eternal
           Laws
           ,
           or
           which
           is
           impossible
           to
           follow
           from
           them
           ;
           and
           therefore
           I
           think
           it
           unreasonable
           ,
           to
           impute
           such
           Doctrine
           to
           the
           Scripture
           .
           To
           these
           Arguments
           be
           pleas'd
           to
           subjoyn
           some
           of
           our
           precedent
           Reasons
           ,
           viz.
           that
           Miracles
           require
           Causes
           and
           Circumstances
           ,
           that
           they
           necessarily
           proceed
           from
           the
           divine
           Decree
           ,
           that
           is
           (
           as
           we
           have
           shewn
           even
           from
           the
           Scripture
           )
           from
           the
           Laws
           of
           Nature
           and
           her
           establisht
           Order
           ,
           and
           in
           fine
           ,
           that
           Miracles
           may
           be
           wrought
           also
           by
           Seducers
           and
           Impostors
           ,
           as
           is
           plain
           from
           Deut.
           13.
           and
           Mat.
           24.
           v.
           24.
           and
           then
           ,
           I
           presume
           ,
           you
           will
           perceive
           it
           to
           be
           genuinely
           consequent
           from
           all
           these
           Premisses
           ,
           that
           Miracles
           have
           been
           natural
           things
           ,
           and
           ought
           so
           to
           be
           explicated
           ,
           as
           to
           seem
           neither
           new
           (
           that
           I
           may
           use
           
           Solomon's
           
           word
           )
           nor
           repugnant
           to
           Nature
           .
           And
           that
           you
           may
           the
           more
           easily
           so
           explicate
           them
           ,
           I
           have
           set
           down
           some
           certain
           Rules
           taken
           from
           the
           Scripture
           it self
           .
           But
           though
           I
           say
           ,
           that
           the
           Scripture
           teaches
           these
           things
           ,
           yet
           I
           do
           not
           mean
           that
           it
           teaches
           them
           as
           Precepts
           or
           Documents
           necessary
           to
           Salvation
           ,
           but
           only
           that
           the
           Prophets
           embraced
           them
           as
           we
           do
           :
           and
           therefore
           it
           is
           free
           for
           every
           man
           to
           think
           of
           them
           ,
           according
           as
           he
           shall
           judge
           it
           most
           conducive
           to
           his
           devoting
           himself
           to
           the
           Worship
           of
           God
           ,
           and
           the
           Exercise
           of
           Religion
           ,
           with
           his
           whole
           mind
           .
           Which
           agrees
           exactly
           with
           the
           Sentiment
           of
           that
           wise
           and
           grave
           Author
           Josephus
           ,
           exprest
           in
           the
           conclusion
           of
           his
           2
           d.
           Book
           of
           Antiquities
           ,
           in
           these
           words
           .
           
             Nullus
             verò
             discredat
             verbo
             miraculi
             ,
             si
             antiquis
             hominibus
             ,
             &
             malitia
             privatis
             via
             salut
             is
             liquet
             per
             mare
             fact
             a
             ,
             sive
             voluntate
             Dei
             ,
             sive
             sponte
             revelata
             :
             dum
             &
             eis
             ,
             qui
             cum
             Alexandro
             Rege
             Macedoniae
             fuerunt
             olim
             ,
             &
             antiquit
             us
             à
             resistentibus
             Pamphilicum
             mare
             divisum
             sit
             ,
             &
             cum
             aliud
             iter
             non
             esset
             ,
             transitum
             praebuit
             iis
             ,
             volente
             Deo
             per
             eum
             Persarum
             destruere
             imperium
             ;
             &
             hoc
             confitentur
             omnes
             ,
             qui
             act
             us
             Alexandri
             scripserunt
             .
             De
             his
             itaque
             sicut
             placuerit
             unicuique
             existimet
             .
          
           In
           which
           Josephus
           modestly
           declares
           his
           Judgement
           of
           Miracles
           .
           I
           add
           also
           that
           of
           Valesius
           ,
           a
           pious
           man
           and
           profound
           Philosopher
           ,
           who
           
             (
             in
             sacrae
             Philosophiae
             cap.
          
           57.
           
             in
             Psal.
          
           77.
           )
           having
           asserted
           that
           the
           Manna
           wherewith
           God
           fed
           the
           Israelites
           in
           the
           Desart
           ,
           though
           different
           in
           some
           qualities
           from
           other
           sorts
           of
           Manna
           described
           by
           Physicians
           ,
           was
           yet
           produced
           
             secundum
             leges
             naturae
          
           ;
           wisely
           subjoyns
           this
           Defence
           of
           himself
           .
           
             Neque
             enim
             elevo
             Dei
             concu●sum
             ,
             cum
             naturales
             rerum
             causas
             investigo
             ;
             sed
             laudo
             insinitam
             ej
             us
             sapientiam
             ,
             qui
             it
             a
             omnia
             disponit
             ,
             ut
             etiam
             quae
             portentosissima
             sunt
             ,
             vide
             antur
             bona
             ex
             parte
             secundum
             naturalem
             rerum
             ordinem
             evenisse
             .
          
        
         
           
           
             Sanctus
             Augustinus
             
               in
               Epistola
            
             7.
             
               quae
               est
               ad
            
             Marcellinum
             .
          
           
             
               Si
               ratio
               contra
               divinarum
               Scripturarum
               autoritatem
               redditur
               ,
               quamvis
               acuta
               sit
               ,
               fallit
               verisimilitudine
               ;
               nam
               vera
               esse
               non
               potest
               :
               rursum
               ,
               si
               manifestissimae
               certaeque
               rationi
               ,
               velut
               Scripturarum
               sanctarum
               objicitur
               autoritas
               ;
               non
               intelligit
               qui
               hoc
               facit
               ,
               &
               non
               Scripturarum
               illarum
               sensum
               ,
               ad
               quem
               penetrare
               non
               potest
               ,
               sed
               suum
               potius
               objicit
               veritati
               nec
               quod
               in
               eis
               ,
               sed
               quod
               in
               seipso
               ,
               velut
               pro
               iis
               ,
               invenit
               ,
               opponit
               .
            
          
        
         
           
             Burnetius
             
               in
               Telluris
               Theoria
               sacra
               ,
               lib.
            
             1.
             
               cap.
               ult
            
             .
          
           
             
               Ut
               in
               deducendis
               rerum
               originibus
               ,
               non
               temerè
               recurrendum
               est
               ad
               Primam
               Causam
               ;
               ita
               nec
               in
               explicandis
               effect
               is
               singularibus
               ,
               ad
               Miracula
               .
               Hoc
               omnes
               agnoscunt
               ,
               atque
               etiam
               frustrà
               ac
               temerè
               eò
               recurri
               ,
               cum
               res
               aliundè
               per
               causas
               naturales
               satis
               explicari
               potest
               .
               Satis
               autem
               explicatur
               aliquod
               Phaenomenon
               ,
               eujus
               rationes
               redduntur
               adaequatae
               ,
               idque
               juxta
               analogiam
               Naturae
               :
               ita
               scilicet
               ,
               ut
               caetera
               Natura
               eidem
               explicationi
               consentiat
               &
               suffragetur
               .
            
          
        
         
           
             Dr.
             Sprat
             
               in
               his
               Hist.
               of
               the
               Royal
               Society
               ,
               pag.
            
             360.
             
          
           
             It
             is
             a
             dangerous
             Mistake
             ,
             into
             which
             many
             good
             men
             fall
             ;
             that
             we
             neglect
             the
             Dominion
             of
             God
             over
             the
             World
             ,
             if
             we
             do
             not
             discover
             in
             every
             Turn
             of
             humane
             Actions
             many
             supernatural
             Providences
             ,
             and
             miraculous
             Events
             .
             Whereas
             it
             is
             enough
             for
             the
             Honour
             of
             his
             Government
             ,
             
             that
             he
             guides
             the
             whole
             Creation
             in
             its
             wonted
             Course
             of
             Causes
             and
             Effects
             :
             as
             it
             makes
             as
             much
             to
             the
             Reputation
             of
             a
             Princes
             Wisdom
             ,
             that
             he
             can
             rule
             his
             Subjects
             peaceably
             by
             his
             known
             and
             standing
             Laws
             ,
             as
             that
             he
             is
             often
             forc'd
             to
             make
             use
             of
             extraordinary
             Justice
             to
             punish
             ,
             or
             reward
             .
          
        
         
           FINIS
           .
        
      
    
     
  

