(68)Butthedeductionofconclusionsfromgeneraltruths。priori，usuallyrequiresalongchainofarguments，and，moreover，verygreatcaution，acuteness，andself-restraint-qualitieswhicharenotoftenmetwith；
thereforepeopleprefertobetaughtbyexperienceratherthandeducetheirconclusionfromafewaxioms，andsetthemoutinlogicalorder。(69)
Whenceitfollows，thatifanyonewishestoteachadoctrinetoawholenation(nottospeakofthewholehumanrace)，andtobeunderstoodbyallmenineveryparticular，hewillseektosupporthisteachingwithexperience，andwillendeavourtosuithisreasoningsandthedefinitionsofhisdoctrinesasfaraspossibletotheunderstandingofthecommonpeople，whoformthemajorityofmankind，andhewillnotsetthemforthinlogicalsequencenoradducethedefinitionswhichservetoestablishthem。(70)
Otherwisehewritesonlyforthelearned-thatis，hewillbeunderstoodbyonlyasmallproportionofthehumanrace。
(71)AllScripturewaswrittenprimarilyforanentirepeople，andsecondarilyforthewholehumanrace；thereforeitscontentsmustnecessarilybeadaptedasfaraspossibletotheunderstandingofthemasses，andprovedonlybyexamplesdrawnfromexperience。(72)Wewillexplainourselvesmoreclearly。(73)ThechiefspeculativedoctrinestaughtinScripturearetheexistenceofGod，oraBeingWhomadeallthings，andWhodirectsandsustainstheworldwithconsummatewisdom；furthermore，thatGodtakesthegreatestthoughtformen，orsuchofthemaslivepiouslyandhonourably，whileHepunishes，withvariouspenalties，thosewhodoevil，separatingthemfromthegood。(74)AllthisisprovedinScriptureentirelythroughexperience-thatis，throughthenarrativesthererelated。
(75)Nodefinitionsofdoctrinearegiven，butallthesayingsandreasoningsareadaptedtotheunderstandingofthemasses。(76)Althoughexperiencecangivenoclearknowledgeofthesethings，norexplainthenatureofGod，norhowHedirectsandsustainsallthings，itcanneverthelessteachandenlightenmensufficientlytoimpressobedienceanddevotionontheirminds。
(77)Itisnow，Ithink，sufficientlyclearwhatpersonsareboundtobelieveintheScripturenarratives，andinwhatdegreetheyaresobound，foritevidentlyfollowsfromwhathasbeensaidthattheknowledgeofandbeliefinthemisparticularlynecessarytothemasseswhoseintellectisnotcapableofperceivingthingsclearlyanddistinctly。(78)Further，hewhodeniesthembecausehedoesnotbelievethatGodexistsortakesthoughtformenandtheworld，maybeaccountedimpious；butamanwhoisignorantofthem，andneverthelessknowsbynaturalreasonthatGodexists，aswehavesaid，andhasatrueplanoflife，isaltogetherblessed-yes，moreblessedthanthecommonherdofbelievers，becausebesidestrueopinionshepossessesalsoatrueanddistinctconception。(79)Lastly，hewhoisignorantoftheScripturesandknowsnothingbythelightofreason，thoughhemaynotbeimpiousorrebellious，isyetlessthanhumanandalmostbrutal，havingnoneofGod\'sgifts。
(80)Wemusthereremarkthatwhenwesaythattheknowledgeofthesacrednarrativeisparticularlynecessarytothemasses，wedonotmeantheknowledgeofabsolutelyallthenarrativesintheBible，butonlyoftheprincipalones，thosewhich，takenbythemselves，plainlydisplaythedoctrinewehavejuststated，andhavemosteffectovermen\'sminds。
(81)IfallthenarrativesinScripturewerenecessaryfortheproofofthisdoctrine，andifnoconclusioncouldbedrawnwithoutthegeneralconsiderationofeveryoneofthehistoriescontainedinthesacredwritings，trulytheconclusionanddemonstrationofsuchdoctrinewouldovertasktheunderstandingandstrengthnotonlyofthemasses，butofhumanity；whoistherewhocouldgiveattentiontoallthenarrativesatonce，andtoallthecircumstances，andallthescrapsofdoctrinetobeelicitedfromsuchahostofdiversehistories?(82)IcannotbelievethatthemenwhohaveleftustheBibleaswehaveitweresoaboundingintalentthattheyattemptedsettingaboutsuchamethodofdemonstration，stilllesscanIsupposethatwecannotunderstandScripturaldoctrinetillwehavegivenheedtothequarrelsofIsaac，theadvice
ofAchitopheltoAbsalom，thecivilwarbetweenJewsandIsraelites，andothersimilarchronicles；norcanIthinkthatitwasmoredifficulttoteachsuchdoctrinebymeansofhistorytotheJewsofearlytimes，thecontemporariesofMoses，thanitwastothecontemporariesofEsdras。(83)Butmorewillbesaidonthispointhereafter，wemaynowonlynotethatthemassesareonlyboundtoknowthosehistorieswhichcanmostpowerfullydisposetheirmindtoobedienceanddevotion。(84)However，themassesarenotsufficientlyskilledtodrawconclusionsfromwhattheyread，theytakemoredelightintheactualstories，andinthestrangeandunlooked-forissuesofeventsthaninthedoctrinesimplied；therefore，besidesreadingthesenarratives，theyarealwaysinneedofpastorsorchurchministerstoexplainthemtotheirfeebleintelligence。
(85)Butnottowanderfromourpoint，letusconcludewithwhathasbeenourprincipalobject-namely，thatthetruthofnarratives，betheywhattheymay，hasnothingtodowiththeDivinelaw，andservesfornothingexceptinrespectofdoctrine，thesoleelementwhichmakesonehistorybetterthananother。(86)ThenarrativesintheOldandNewTestamentssurpassprofanehistory，anddifferamongthemselvesinmeritsimplybyreasonofthesalutarydoctrineswhichtheyinculcate。(87)Therefore，ifamanweretoreadtheScripturenarrativesbelievingthewholeofthem，butweretogivenoheedtothedoctrinestheycontain，andmakenoamendmentinhislife，hemightemployhimselfjustasprofitablyinreadingtheKoranorthepoeticdrama，orordinarychronicles，withtheattentionusuallygiventosuchwritings；ontheotherhand，ifamanisabsolutelyignorantoftheScriptures，andnonethelesshasrightopinionsandatrueplanoflife，heisabsolutelyblessedandtrulypossessesinhimselfthespiritofChrist。
(88)TheJewsareofadirectlycontrarywayofthinking，fortheyholdthattrueopinionsandatrueplanoflifeareofnoserviceinattainingblessedness，iftheirpossessorshavearrivedatthembythelightofreasononly，andnotlikethedocumentspropheticallyrevealedtoMoses。(89)
Maimonidesventuresopenlytomakethisassertion:\"Everymanwhotakestoheartthesevenpreceptsanddiligentlyfollowsthem，iscountedwiththepiousamongthenation，andanheiroftheworldtocome；thatistosay，ifhetakestoheartandfollowsthembecauseGodordainedtheminthelaw，andrevealedthemtousbyMoses，becausetheywereofaforetimepreceptstothesonsofNoah:buthewhofollowsthemasledtheretobyreason，isnotcountedasadwelleramongthepiousoramongthewiseofthenations。\"(90)
SucharethewordsOfMaimonides，towhichR。Joseph，thesonofShemJob，addsinhisbookwhichhecalls\"KebodElohim，orGod\'sGlory，\"thatalthoughAristotle(whomheconsiderstohavewrittenthebestethicsandtobeaboveeveryoneelse)hasnotomittedanythingthatconcernstrueethics，andwhichhehasadoptedinhisownbook，carefullyfollowingthelineslaiddown，yetthiswasnotabletosufficeforhissalvation，inasmuchasheembracedhisdoctrinesinaccordancewiththedictatesofreasonandnotasDivinedocumentspropheticallyrevealed。
(91)However，thatthesearemerefigments，andarenotsupportedbyScripturalauthoritywill，Ithink，besufficientlyevidenttotheattentivereader，sothatanexaminationofthetheorywillbesufficientforitsrefutation。(92)Itisnotmypurposeheretorefutetheassertionsofthosewhoassertthatthenaturallightofreasoncanteachnothing，ofanyvalueconcerningthetruewayofsalvation。(93)Peoplewholaynoclaimstoreasonforthemselves，arenotabletoprovebyreasonthistheirassertion；
andiftheyhawkaboutsomethingsuperiortoreason，itisamerefigment，andfarbelowreason，astheirgeneralmethodoflifesufficientlyshows。
(94)Butthereisnoneedtodwelluponsuchpersons。(95)Iwillmerelyaddthatwecanonlyjudgeofamanbyhisworks。(96)IfamanaboundsinthefruitsoftheSpirit，charity，joy，peace，long-suffering，kindness，goodness，faith，gentleness，chastity，againstwhich，asPaulsays(Gal。v:22)，thereisnolaw，suchanone，whetherhebetaughtbyreasononlyorbytheScriptureonly，hasbeeninverytruthtaughtbyGod，andisaltogetherblessed。(97)ThushaveIsaidallthatIundertooktosayconcerningDivinelaw。
EndofPart1
AUTHOR\'SENDNOTESTOTHETHEOLOGICO-POLITICALTREATISE
CHAPTERSItoV
ChapterI
Endnote1。(1)Thewordnaw-vee\'，Strong:5030，isrightlyinterpretedbyRabbiSalomonJarchi，butthesenseishardlycaughtbyAbenEzra，whowasnotsogoodaHebraist。(2)WemustalsoremarkthatthisHebrewwordforprophecyhasauniversalmeaningandembracesallkindsofprophecy。(3)
Othertermsaremorespecial，anddenotethisorthatsortofprophecy，asIbelieveiswellknowntothelearned。
Endnote2。(1)\"Although，ordinaryknowledgeisDivine，itsprofessorscannotbecalledprophets。\"Thatis，interpretersofGod。(2)ForhealoneisaninterpreterofGod，whointerpretsthedecreeswhichGodhasrevealedtohim，tootherswhohavenotreceivedsuchrevelation，andwhosebelief，therefore，restsmerelyontheprophet\'sauthorityandtheconfidencereposedinhim。(3)Ifitwereotherwise，andallwholistentoprophetsbecameprophetsthemselves，asallwholistentophilosophersbecomephilosophers，aprophetwouldnolongerbetheinterpreterofDivinedecrees，inasmuchashishearerswouldknowthetruth，notonthe，authorityoftheprophet，butbymeansofactualDivinerevelationandinwardtestimony。(4)Thusthesovereignpowersaretheinterpretersoftheirownrightsofsway，becausethesearedefendedonlybytheirauthorityandsupportedbytheirtestimony。
Endnote3。(1)\"Prophetswereendowedwithapeculiarandextraordinarypower。\"(2)Thoughsomemenenjoygiftswhichnaturehasnotbestowedontheirfellows，theyarenotsaidtosurpasstheboundsofhumannature，unlesstheirspecialqualitiesaresuchascannotbesaidtobededuciblefromthedefinitionofhumannature。(3)Forinstance，agiantisararity，butstillhuman。(4)Thegiftofcomposingpoetryextemporeisgiventoveryfew，yetitishuman。(5)Thesamemay，therefore，besaidofthefacultypossessedbysomeofimaginingthingsasvividlyasthoughtheysawthembeforethem，andthisnotwhileasleep，butwhileawake。(6)Butifanyonecouldbefoundwhopossessedothermeansandotherfoundationsforknowledge，hemightbesaidtotranscendthelimitsofhumannature。
CHAPTERIII。
Endnote4。(1)InGen。xv。itiswrittenthatGodpromisedAbrahamtoprotecthim，andtogranthimamplerewards。(2)Abrahamansweredthathecouldexpectnothingwhichcouldbeofanyvaluetohim，ashewaschildlessandwellstrickeninyears。
Endnote5。(1)ThatakeepingofthecommandmentsoftheoldTestamentisnotsufficientforeternallife，appearsfromMarkx:21。
EndofEndnotestoPARTI
EndofPartI
ATheologico-PoliticalTreatise[PartII]
byBenedictdeSpinozaAlsoknownasBaruchSpinozaTranslatedbyR。H。M。ElwesPart2-ChaptersVItoX
TABLEOFCONTENTS:
CHAPTERVI-OfMiracles。
Confusedideasofthevulgaronthesubject。
Amiracleinthesenseofacontraventionofnaturallawsanabsurdity。
Inthesenseofanevent，whosecauseisunknown，lessedifyingthananeventbetterunderstood。
God\'sprovidenceidenticalwiththecourseofnature。
HowScripturemiraclesmaybeinterpreted。
CHAPTERVII-OftheInterpretationofScripture。
Currentsystemsofinterpretationerroneous。
Onlytruesystemtointerpretitbyitself。
Reasonswhythissystemcannotnowbecarriedoutinitsentirety。
Yetthesedifficultiesdonotinterferewithourunderstandingtheplainestandmostimportantpassages。
Rivalsystemsexamined-thatofasupernaturalfacultybeingnecessary-refuted。
ThatofMaimonides。
Refuted。
TraditionsofthePhariseesandthePapistsrejected。
CHAPTERVIII-OftheauthorshipofthePentateuch，andtheotherhistoricalbooksoftheOldTestament。
ThePentateuchnotwrittenbyMoses。
Hisactualwritingsdistinct。
Tracesoflateauthorshipintheotherhistoricalbooks。
Allthehistoricalbookstheworkofoneman。
ProbablyEzra。
WhocompiledfirstthebookofDeuteronomy。
Andthenahistory，distinguishingthebooksbythenamesoftheirsubjects。
CHAPTERIX-Otherquestionsaboutthesebooks。
Thatthesebookshavenotbeenthoroughlyrevisedandmadetoagree。
Thattherearemanydoubtfulreadings。
Thattheexistingmarginalnotesareoftensuch。
Theotherexplanationsofthesenotesrefuted。
Thehiatus。
CHAPTERX-AnExaminationoftheremainingbooksoftheOldTestamentaccordingtotheprecedingmethod。
Chronicles，Psalms，Proverbs。
Isaiah，Jeremiah。
Ezekiel，Hosea。
Otherprophets，Jonah，Job。
Daniel，Ezra，Nehemiah，Esther。
TheauthordeclinestoundertakeasimilardetailedexaminationoftheNewTestament。
Author\'sEndnotestotheTreatiseCHAPTERVI-OFMIRACLES。
(1)AsmenareaccustomedtocallDivinetheknowledgewhichtranscendshumanunderstanding，soalsodotheystyleDivine，ortheworkofGod，anythingofwhichthecauseisnotgenerallyknown:forthemassesthinkthatthepowerandprovidenceofGodaremostclearlydisplayedbyeventsthatareextraordinaryandcontrarytotheconceptiontheyhaveformedofnature，especiallyifsucheventsbringthemanyprofitorconvenience:theythinkthattheclearestpossibleproofofGod\'sexistenceisaffordedwhennature，astheysuppose，breaksheraccustomedorder，andconsequentlytheybelievethatthosewhoexplainorendeavourtounderstandphenomenaormiraclesthroughtheirnaturalcausesaredoingawaywithGodandHisprovidence。(2)Theysuppose，forsooth，thatGodisinactivesolongasnatureworksinheraccustomedorder，andviceversa，thatthepowerofnatureandnaturalcausesareidlesolongasGodisacting:thustheyimaginetwopowersdistinctonefromtheother，thepowerofGodandthepowerofnature，thoughthelatterisinasensedeterminedbyGod，or(asmostpeoplebelievenow)createdbyHim。(3)Whattheymeanbyeither，andwhattheyunderstandbyGodandnaturetheydonotknow，exceptthattheyimaginethepowerofGodtobelikethatofsomeroyalpotentate，andnature\'spowertoconsistinforceandenergy。
(4)Themassesthenstyleunusualphenomena，\"miracles，\"andpartlyfrompiety，partlyforthesakeofopposingthestudentsofscience，prefertoremaininignoranceofnaturalcauses，andonlytohearofthosethingswhichtheyknowleast，andconsequentlyadmiremost。(5)Infact，thecommonpeoplecanonlyadoreGod，andreferallthingstoHispowerbyremovingnaturalcauses，andconceivingthingshappeningoutoftheirduecourse，andonlyadmiresthepowerofGodwhenthepowerofnatureisconceivedofasinsubjectiontoit。
(6)ThisideaseemstohavetakenitsriseamongtheearlyJewswhosawtheGentilesroundthemworshippingvisiblegodssuchasthesun，themoon，theearth，water，air，&c。，andinordertoinspiretheconvictionthatsuchdivinitieswereweakandinconstant，orchangeable，toldhowtheythemselveswereundertheswayofaninvisibleGod，andnarratedtheirmiracles，tryingfurthertoshowthattheGodwhomtheyworshippedarrangedthewholeofnaturefortheirsolebenefit:thisideawassopleasingtohumanitythatmengoontothisdayimaginingmiracles，sothattheymaybelievethemselvesGod\'sfavourites，andthefinalcauseforwhichGodcreatedanddirectsallthings。
(7)Whatpretensionwillnotpeopleintheirfollyadvance!(8)TheyhavenosinglesoundideaconcerningeitherGodornature，theyconfoundGod\'sdecreeswithhumandecrees，theyconceivenatureassolimitedthattheybelievemantobeitschiefpart!(9)Ihavespentenoughspaceinsettingforththesecommonideasandprejudicesconcerningnatureandmiracles，butinordertoaffordaregulardemonstrationIwillshow-
(10)I。Thatnaturecannotbecontravened，butthatshepreservesafixedandimmutableorder，andatthesametimeIwillexplainwhatismeantbyamiracle。
(11)II。ThatGod\'snatureandexistence，andconsequentlyHisprovidencecannotbeknownfrommiracles，butthattheycanallbemuchbetterperceivedfromthefixedandimmutableorderofnature。
(12)III。Thatbythedecreesandvolitions，andconsequentlytheprovidenceofGod，Scripture(asIwillprovebyScripturalexamples)meansnothingbutnature\'sorderfollowingnecessarilyfromhereternallaws。
(13)IV。Lastly，IwilltreatofthemethodofinterpretingScripturalmiracles，andthechiefpointstobenotedconcerningthenarrativesofthem。
(14)Sucharetheprincipalsubjectswhichwillbediscussedinthischapter，andwhichwillserve，Ithink，notalittletofurthertheobjectofthistreatise。
(15)OurfirstpointiseasilyprovedfromwhatweshowedinChap。IV。aboutDivinelaw-namely，thatallthatGodwishesordeterminesinvolveseternalnecessity，andtruth，forwedemonstratedthatGod\'sunderstandingisidenticalwithHiswill，andthatitisthesamethingtosaythatGodwillsathing，astosay，thatHeunderstandsit；hence，asitfollowsnecessarily，fromtheDivinenatureandperfectionthatGodunderstandsathingasitis，itfollowsnolessnecessarilythatHewillsitasitis。
(16)Now，asnothingisnecessarilytruesaveonlyby，Divinedecree，itisplainthattheuniversallawsofnaturearedecreesofGodfollowingfromthenecessityandperfectionoftheDivinenature。(17)Hence，anyeventhappeninginnaturewhichcontravenednature\'suniversallaws，wouldnecessarilyalsocontravenetheDivinedecree，nature，andunderstanding；orifanyoneassertedthatGodactsincontraventiontothelawsofnature，he，ipsofacto，wouldbecompelledtoassertthatGodactedagainstHisownnature-anevidentabsurdity。(18)Onemighteasilyshowfromthesamepremisesthatthepowerandefficiency，ofnatureareinthemselvestheDivinepowerandefficiency，andthattheDivinepoweristheveryessenceofGod，butthisIgladlypassoverforthepresent。
(19)Nothing，then，comestopassinnature(N。B。Idonotmeanhereby\"nature，\"merelymatteranditsmodifications，butinfiniteotherthingsbesidesmatter。)incontraventiontoheruniversallaws，nay，everythingagreeswiththemandfollowsfromthem，forwhatsoevercomestopass，comestopassbythewillandeternaldecreeofGod；thatis，aswehavejustpointedout，whatevercomestopass，comestopassaccordingtolawsandruleswhichinvolveeternalnecessityandtruth；nature，therefore，alwaysobserveslawsandruleswhichinvolveeternalnecessity，andtruth，althoughtheymaynotallbeknowntous，andthereforeshekeepsafixedandmutableorder。(20)Noristhereanysoundreasonforlimitingthepowerandefficacyofnature，andassertingthatherlawsarefitforcertainpurposes，butnotforall；forastheefficacy，andpowerofnature，arethevery，efficacyandpowerofGod，andasthelawsandrulesofnaturearethedecreesofGod，itisineverywaytobebelievedthatthepowerofnatureisinfinite，andthatherlawsarebroadenoughtoembraceeverythingconceivedby，theDivineintellect；theonlyalternativeistoassertthatGodhascreatednaturesoweak，andhasordainedforherlawssobarren，thatHeisrepeatedlycompelledtocomeafreshtoheraidifHewishesthatsheshouldbepreserved，andthatthingsshouldhappenasHedesires:aconclusion，inMyopinion，veryfarremovedfromreason。(21)Further，asnothinghappensinnaturewhichdoesnotfollowfromherlaws，andasherlawsembraceeverythingconceivedbytheDivineintellect，andlastly，asnaturepreservesafixedandimmutableorder；itmostclearlyfollowsthatmiraclesareonlyintelligibleasinrelationtohumanopinions，andmerelymeaneventsofwhichthenaturalcausecannotbeexplainedbyareferencetoanyordinaryoccurrence，eitherbyus，oratanyrate，bythewriterandnarratorofthemiracle。
(22)Wemay，infact，saythatamiracleisaneventofwhichthecausesannotbeexplainedbythenaturalreasonthroughareferencetoascertainedworkingsofnature；butsincemiracleswerewroughtaccordingtotheunderstandingofthemasses，whoarewhollyignorantoftheworkingsofnature，itiscertainthattheancientstookforamiraclewhatevertheycouldnotexplainbythemethodadoptedbytheunlearnedinsuchcases，namely，anappealtothememory，arecallingofsomethingsimilar，whichisordinarilyregardedwithoutwonder；formostpeoplethinktheysufficientlyunderstandathingwhentheyhaveceasedtowonderatit。(23)Theancients，then，andindeedmostmenuptothepresentday，hadnoothercriterionforamiracle；hencewecannotdoubtthatmanythingsarenarratedinScriptureasmiraclesofwhichthecausescouldeasilybeexplainedbyreferencetoascertainedworkingsofnature。(24)WehavehintedasmuchinChap。II。，inspeakingofthesunstandingstillinthetimeofJoshua，andtosayonthesubjectwhenwecometotreatoftheinterpretationofmiracleslateroninthischapter。
(25)Itisnowtimetopassontothesecondpoint，andshowthatwecannotgainanunderstandingofGod\'sessence，existence，orprovidencebymeansofmiracles，butthatthesetruthsaremuchbetterperceivedthroughthefixedandimmutableorderofnature。(26)Ithusproceedwiththedemonstration。
(27)AsGod\'sexistenceisnotself-evident(6)itmustnecessarilybeinferredfromideassofirmlyandincontrovertiblytrue，thatnopowercanbepostulatedorconceivedsufficienttoimpugnthem。(28)TheyoughtcertainlysotoappeartouswhenweinferfromthemGod\'sexistence，ifwewishtoplaceourconclusionbeyondthereachofdoubt；forifwecouldconceivethatsuchideascouldbeimpugnedbyanypowerwhatsoever，weshoulddoubtoftheirtruth，weshoulddoubtofourconclusion，namely，ofGod\'sexistence，andshouldneverbeabletobecertainofanything。(29)
Further，weknowthatnothingeitheragreeswithoriscontrarytonature，unlessitagreeswithoriscontrarytotheseprimaryideas；whereforeifwewouldconceivethatanythingcouldbedoneinnaturebyanypowerwhatsoeverwhichwouldbecontrarytothelawsofnature，itwouldalsobecontrarytoourprimaryideas，andweshouldhaveeithertorejectitasabsurd，orelsetocastdoubt(asjustshown)onourprimaryideas，andconsequentlyontheexistenceofGod，andoneverythinghowsoeverperceived。(30)Thereforemiracles，inthesenseofeventscontrarytothelawsofnature，sofarfromdemonstratingtoustheexistenceofGod，would，onthecontrary，leadustodoubtit，where，otherwise，wemighthavebeenabsolutelycertainofit，asknowingthatnaturefollowsafixedandimmutableorder。
(31)Letustakemiracleasmeaningthatwhichcannotbeexplainedthroughnaturalcauses。(32)Thismaybeinterpretedintwosenses:eitherasthatwhichhasnaturalcauses，butcannotbeexaminedbythehumanintellect；orasthatwhichhasnocausesaveGodandGod\'swill。(33)Butasallthingswhichcometopassthroughnaturalcauses，cometopassalsosolelythroughthewillandpowerofGod，itcomestothis，thatamiracle，whetherithasnaturalcausesornot，isaresultwhichcannotbeexplainedbyitscause，thatisaphenomenonwhichsurpasseshumanunderstanding；butfromsuchaphenomenon，andcertainlyfromaresultsurpassingourunderstanding，wecangainnoknowledge。(34)Forwhatsoeverweunderstandclearlyanddistinctlyshouldbeplaintouseitherinitselforbymeansofsomethingelseclearlyanddistinctlyunderstood；
whereforefromamiracleoraphenomenonwhichwecannotunderstand，wecangainnoknowledgeofGod\'sessence，orexistence，orindeedanythingaboutGodornature；whereaswhenweknowthatallthingsareordainedandratifiedbyGod，thattheoperationsofnaturefollowfromtheessenceofGod，andthatthelawsofnatureareeternaldecreesandvolitionsofGod，wemustperforceconcludethatourknowledgeofGod，andofGod\'swillincreasesinproportiontoourknowledgeandclearunderstandingofnature，asweseehowshedependsonherprimalcause，andhowsheworksaccordingtoeternallaw。(35)Whereforesofarasourunderstandinggoes，thosephenomenawhichweclearlyanddistinctlyunderstandhavemuchbetterrighttobecalledworksofGod，andtobereferredtothewillofGodthanthoseaboutwhichweareentirelyignorant，althoughtheyappealpowerfullytotheimagination，andcompelmen\'sadmiration。
(36)Itisonlyphenomenathatweclearlyanddistinctlyunderstand，whichheightenourknowledgeofGod，andmostclearlyindicateHiswillanddecrees。(37)Plainly，theyarebuttriflerswho，whentheycannotexplainathing，runbacktothewillofGod；thisis，truly，aridiculouswayofexpressingignorance。(38)Again，evensupposingthatsomeconclusioncouldbedrawnfrommiracles，wecouldnotpossiblyinferfromthemtheexistenceofGod:foramiraclebeinganeventunderlimitationsistheexpressionofafixedandlimitedpower；thereforewecouldnotpossiblyinferfromaneffectofthiskindtheexistenceofacausewhosepowerisinfinite，butattheutmostonlyofacausewhosepowerisgreaterthanthatofthesaideffect。(39)Isayattheutmost，foraphenomenonmaybetheresultofmanyconcurrentcauses，anditspowermaybelessthanthepowerofthesumofsuchcauses，butfargreaterthanthatofanyoneofthemtakenindividually。(40)Ontheotherhand，thelawsofnature，aswehaveshown，extendoverinfinity，andareconceivedbyusas，afterafashion，eternal，andnatureworksinaccordancewiththeminafixedandimmutableorder；therefore，suchlawsindicatetousinacertaindegreetheinfinity，theeternity，andtheimmutabilityofGod。
(40)Wemayconclude，then，thatwecannotgainknowledgeoftheexistenceandprovidenceofGodbymeansofmiracles，butthatwecanfarbetterinferthemfromthefixedandimmutableorderofnature。(41)Bymiracle，Iheremeananeventwhichsurpasses，oristhoughttosurpass，humancomprehension:forinsofarasitissupposedtodestroyorinterrupttheorderofnatureorherlaws，itnotonlycangiveusnoknowledgeofGod，but，contrariwise，takesawaythatwhichwenaturallyhave，andmakesusdoubtofGodandeverythingelse。
(42)NeitherdoIrecognizeanydifferencebetweenaneventagainstthelawsofnatureandaneventbeyondthelawsofnature(thatis，accordingtosome，aneventwhichdoesnotcontravenenature，thoughsheisinadequatetoproduceoreffectit)-foramiracleiswroughtin，andnotbeyondnature，thoughitmaybesaidinitselftobeabovenature，and，therefore，mustnecessarilyinterrupttheorderofnature，whichotherwiseweconceiveofasfixedandunchangeable，accordingtoGod\'sdecrees。(43)If，therefore，anythingshouldcometopassinnaturewhichdoesnotfollowfromherlaws，itwouldalsobeincontraventiontotheorderwhichGodhasestablishedinnatureforeverthroughuniversalnaturallaws:itwould，therefore，beincontraventiontoGod\'snatureandlaws，and，consequently，beliefinitwouldthrowdoubtuponeverything，andleadtoAtheism。
(44)IthinkIhavenowsufficientlyestablishedmysecondpoint，sothatwecanagainconcludethatamiracle，whetherincontraventionto，orbeyond，nature，isamereabsurdity；and，therefore，thatwhatismeantinScripturebyamiraclecanonlybeaworkofnature，whichsurpasses，orisbelievedtosurpass，humancomprehension。(45)Beforepassingontomythirdpoint，I
willadduceScripturalauthorityformyassertionthatGodcannotbeknownfrommiracles。(46)Scripturenowherestatesthedoctrineopenly，butitcanreadilybeinferredfromseveralpassages。(47)Firstly，thatinwhichMosescommands(Deut。xiii。)thatafalseprophetshouldbeputtodeath，eventhoughheworkmiracles:\"Ifthereariseaprophetamongyou，andgiveththeeasignorwonder，andthesignorwondercometopass，saying，Letusgoafterothergods……thoushaltnothearkenuntothevoiceofthatprophet；fortheLordyourGodprovethyou，andthatprophetshallbeputtodeath。\"(48)Fromthisitclearlyfollowsthatmiraclescouldbewroughtevenbyfalseprophets；andthat，unlessmenarehonestlyendowedwiththetrueknowledgeandloveofGod，theymaybeaseasilyledbymiraclestofollowfalsegodsastofollowthetrueGod；forthesewordsareadded:\"FortheLordyourGodtemptsyou，thatHemayknowwhetheryouloveHimwithallyourheartandwithallyourmind。\"
(49)Further，theIsraelites，fromalltheirmiracles，wereunabletoformasoundconceptionofGod，astheirexperiencetestified:forwhentheyhadpersuadedthemselvesthatMoseshaddepartedfromamongthem，theypetitionedAarontogivethemvisiblegods；andtheideaofGodtheyhadformedastheresultofalltheirmiracleswas-acalf!
(50)Asaph，thoughhehadheardofsomanymiracles，yetdoubtedoftheprovidenceofGod，andwouldhaveturnedhimselffromthetrueway，ifhehadnotatlastcometounderstandtrueblessedness。(SeePs。lxxxiii。)(51)
Solomon，too，atatimewhentheJewishnationwasattheheightofitsprosperity，suspectsthatallthingshappenbychance。(SeeEccles。iii:19，20，21；andchap。ix:2，3，&c。)
(52)Lastly，nearlyalltheprophetsfounditveryhardtoreconciletheorderofnatureandhumanaffairswiththeconceptiontheyhadformedofGod\'sprovidence，whereasphilosopherswhoendeavourtounderstandthingsbyclearconceptionsofthem，ratherthanbymiracles，havealwaysfoundthetaskextremelyeasy-atleast，suchofthemasplacetruehappinesssolelyinvirtueandpeaceofmind，andwhoaimatobeyingnature，ratherthanbeingobeyedbyher。(53)SuchpersonsrestassuredthatGoddirectsnatureaccordingtotherequirementsofuniversallaws，notaccordingtotherequirementsoftheparticularlawsofhumannature，andtrial，therefore，God\'sschemecomprehends，notonlythehumanrace，butthewholeofnature。
(54)Itisplain，then，fromScriptureitself，thatmiraclescangivenoknowledgeofGod，norclearlyteachustheprovidenceofGod。(55)AstothefrequentstatementsinScripture，thatGodwroughtmiraclestomakeHimselfplaintoman-asinExodusx:2，whereHedeceivedtheEgyptians，andgavesignsofHimself，thattheIsraelitesmightknowthatHewasGod，-itdoesnot，therefore，followthatmiraclesreallytaughtthistruth，butonlythattheJewsheldopinionswhichlaidthemeasilyopentoconvictionbymiracles。(56)WehaveshowninChap。II。thatthereasonsassignedbytheprophets，orthosewhichareformedfromrevelation，arenotassignedinaccordancewithideasuniversalandcommontoall，butinaccordancewiththeaccepteddoctrines，howeverabsurd，andwiththeopinionsofthosetowhomtherevelationwasgiven，orthosewhomtheHolySpiritwishedtoconvince。
(57)ThiswehaveillustratedbymanyScripturalinstances，andcanfurthercitePaul，whototheGreekswasaGreek，andtotheJewsaJew。(58)ButalthoughthesemiraclescouldconvincetheEgyptiansandJewsfromtheirstandpoint，theycouldnotgiveatrueideaandknowledgeofGod，butonlycausethemtoadmitthattherewasaDeitymorepowerfulthananythingknowntothem，andthatthisDeitytookspecialcareoftheJews，whohadjustthenanunexpectedlyhappyissueofalltheiraffairs。(59)TheycouldnotteachthemthatGodcaresequallyforall，forthiscanbetaughtonlybyphilosophy:theJews，andallwhotooktheirknowledgeofGod\'sprovidencefromthedissimilarityofhumanconditionsoflifeandtheinequalitiesoffortune，persuadedthemselvesthatGodlovedtheJewsaboveallmen，thoughtheydidnotsurpasstheirfellowsintruehumanperfection。
(60)Inowgoontomythirdpoint，andshowfromScripturethatthedecreesandmandatesofGod，andconsequentlyHisprovidence，aremerelytheorderofnature-thatis，whenScripturedescribesaneventasaccomplishedbyGodorGod\'swill，wemustunderstandmerelythatitwasinaccordancewiththelawandorderofnature，not，asmostpeoplebelieve，thatnaturehadforaseasonceasedtoact，orthatherorderwastemporarilyinterrupted。
(61)ButScripturedoesnotdirectlyteachmattersunconnectedwithitsdoctrine，whereforeithasnocaretoexplainthingsbytheirnaturalcauses，nortoexpoundmattersmerelyspeculative。(62)WhereforeourconclusionmustbegatheredbyinferencefromthoseScripturalnarrativeswhichhappentobewrittenmoreatlengthandcircumstantiallythanusual。
(63)OftheseIwillciteafew。
(64)InthefirstbookofSamuel，ix:15，16，itisrelatedthatGodrevealedtoSamuelthatHewouldsendSaultohim，yetGoddidnotsendSaultoSamuelaspeoplearewonttosendonemantoanother。(65)His\"sending\"wasmerelytheordinarycourseofnature。(66)Saulwaslookingfortheasseshehadlost，andwasmeditatingareturnhomewithoutthem，when，atthesuggestionofhisservant，hewenttotheprophetSamuel，tolearnfromhimwherehemightfindthem。(67)FromnopartofthenarrativedoesitappearthatSaulhadanycommandfromGodtovisitSamuelbeyondthisnaturalmotive。
(68)InPsalmcv。24itissaidthatGodchangedtheheartsoftheEgyptians，sothattheyhatedtheIsraelites。(69)Thiswasevidentlyanaturalchange，asappearsfromExodus，chap。i。，wherewefindnoslightreasonfortheEgyptiansreducingtheIsraelitestoslavery。
(70)InGenesisix:13，GodtellsNoahthatHewillsetHisbowinthecloud；
thisactionofGod\'sisbutanotherwayofexpressingtherefractionandreflectionwhichtheraysofthesunaresubjectedtoindropsofwater。
(71)InPsalmcxlvii:18，thenaturalactionandwarmthofthewind，bywhichhoarfrostandsnowaremelted，arestyledthewordoftheLord，andinverse15windandcoldarecalledthecommandmentandwordofGod。
(72)InPsalmciv:4，windandfirearecalledtheangelsandministersofGod，andvariousotherpassagesofthesamesortarefoundinScripture，clearlyshowingthatthedecree，commandment，fiat，andwordofGodaremerelyexpressionsfortheactionandorderofnature。
(73)ThusitisplainthatalltheeventsnarratedinScripturecametopassnaturally，andarereferreddirectlytoGodbecauseScripture，aswehaveshown，doesnotaimatexplainingthingsbytheirnaturalcauses，butonlyatnarratingwhatappealstothepopularimagination，anddoingsointhemannerbestcalculatedtoexcitewonder，andconsequentlytoimpressthemindsofthemasseswithdevotion。(74)If，therefore，eventsarefoundintheBiblewhichwecannotrefertotheircauses，nay，whichseementirelytocontradicttheorderofnature，wemustnotcometoastand，butassuredlybelievethatwhateverdidreallyhappenhappenednaturally。(75)Thisviewisconfirmedbythefactthatinthecaseofeverymiraclethereweremanyattendantcircumstances，thoughthesewerenotalwaysrelated，especiallywherethenarrativewasofapoeticcharacter。
(76)Thecircumstancesofthemiraclesclearlyshow，Imaintain，thatnaturalcauseswereneeded。(77)Forinstance，inordertoinfecttheEgyptianswithblains，itwasnecessarythatMosesshouldscatterashesintheair(Exod。ix:10)；thelocustsalsocameuponthelandofEgyptbyacommandofGodinaccordancewithnature，namely，byaneastwindblowingforawholedayandnight；andtheydepartedbyaverystrongwestwind(Exod。x:14，19)。(78)ByasimilarDivinemandatetheseaopenedawayfortheJews(Exo。xiv:21)，namely，byaneastwindwhichblewverystronglyallnight。
(79)So，too，whenElishawouldrevivetheboywhowasbelievedtobedead，hewasobligedtobendoverhimseveraltimesuntilthefleshofthechildwaxedwarm，andatlastheopenedhiseyes(2Kingsiv:34，35)。
(80)Again，inJohn\'sGospel(chap。ix。)certainactsarementionedasperformedbyChristpreparatorytohealingtheblindman，andtherearenumerousotherinstancesshowingthatsomethingfurtherthantheabsolutefiatofGodisrequiredforworkingamiracle。
(81)Whereforewemaybelievethat，althoughthecircumstancesattendingmiraclesarenotrelatedalwaysorinfulldetail，yetamiraclewasneverperformedwithoutthem。
(82)ThisisconfirmedbyExodusxiv:27，whereitissimplystatedthat\"Mosesstretchedforthhishand，andthewatersoftheseareturnedtotheirstrengthinthemorning，\"nomentionbeingmadeofawind；butinthesongofMoses(Exod。xv:10)weread，，ThoudidstblowwithThywind(i。e。withaverystrongwind)，andtheseacoveredthem。\"(83)Thustheattendantcircumstanceisomittedinthehistory，andthemiracleistherebyenhanced。
(84)ButperhapssomeonewillinsistthatwefindmanythingsinScripturewhichseeminnowiseexplicablebynaturalcauses，asforinstance，thatthesinsofmenandtheirprayerscanbethecauseofrainandoftheearth\'sfertility，orthatfaithcanhealtheblind，andsoon。(85)ButIthinkIhavealreadymadesufficientanswer:IhaveshownthatScripturedoesnotexplainthingsbytheirsecondarycauses，butonlynarratesthemintheorderandthestylewhichhasmostpowertomovemen，andespeciallyuneducatedmen，todevotion；andthereforeitspeaksinaccuratelyofGodandofevents，seeingthatitsobjectisnottoconvincethereason，buttoattractandlayholdoftheimagination。(86)IftheBibleweretodescribethedestructionofanempireinthestyleofpoliticalhistorians，themasseswouldremainunstirred，whereasthecontraryisthecasewhenitadoptsthemethodofpoeticdescription，andrefersallthingsimmediatelytoGod。(87)When，therefore，theBiblesaysthattheearthisbarrenbecauseofmen\'ssins，orthattheblindwerehealedbyfaith，weoughttotakenomorenoticethanwhenitsaysthatGodisangryatmen\'ssins，thatHeissad，thatHerepentsofthegoodHehaspromisedanddone；
orthatonseeingasignherememberssomethingHehadpromised，andothersimilarexpressions，whichareeitherthrownoutpoeticallyorrelatedaccordingtotheopinionandprejudicesofthewriter。
(88)Wemay，then，beabsolutelycertainthateveryeventwhichistrulydescribedinScripturenecessarilyhappened，likeeverythingelse，accordingtonaturallaws；andifanythingistheresetdownwhichcanbeprovedinsettermstocontravenetheorderofnature，ornottobededucibletherefrom，wemustbelieveittohavebeenfoistedintothesacredwritingsbyirreligioushands；forwhatsoeveriscontrarytonatureisalsocontrarytoreason，andwhatsoeveriscontrarytoreasonisabsurd，and，ipsofacto，toberejected。
(89)Thereremainsomepointsconcerningtheinterpretationofmiraclestobenoted，orrathertoberecapitulated，formostofthemhavebeenalreadystated。(90)TheseIproceedtodiscussinthefourthdivisionofmysubject，andIamledtodosolestanyoneshould，bywronglyinterpretingamiracle，rashlysuspectthathehasfoundsomethinginScripturecontrarytohumanreason。
(91)Itisveryrareformentorelateaneventsimplyasithappened，withoutaddinganyelementoftheirownjudgment。(92)Whentheyseeorhearanythingnew，theyare，unlessstrictlyontheirguard，sooccupiedwiththeirownpreconceivedopinionsthattheyperceivesomethingquitedifferentfromtheplainfactsseenorheard，especiallyifsuchfactssurpassthecomprehensionofthebeholderorhearer，and，mostofall，ifheisinterestedintheirhappeninginagivenway。
(93)Thusmenrelateinchroniclesandhistoriestheirownopinionsratherthanactualevents，sothatoneandthesameeventissodifferentlyrelatedbytwomenofdifferentopinions，thatitseemsliketwoseparateoccurrences；and，further，itisveryeasyfromhistoricalchroniclestogatherthepersonalopinionsofthehistorian。
(94)Icouldcitemanyinstancesinproofofthisfromthewritingsbothofnaturalphilosophersandhistorians，butIwillcontentmyselfwithoneonlyfromScripture，andleavethereadertojudgeoftherest。
(95)InthetimeofJoshuatheHebrewsheldtheordinaryopinionthatthesunmoveswithadailymotion，andthattheearthremainsatrest；tothispreconceivedopiniontheyadaptedthemiraclewhichoccurredduringtheirbattlewiththefivekings。(96)Theydidnotsimplyrelatethatthatdaywaslongerthanusual，butassertedthatthesunandmoonstoodstill，orceasedfromtheirmotion-astatementwhichwouldbeofgreatservicetothematthattimeinconvincingandprovingbyexperiencetotheGentiles，whoworshippedthesun，thatthesunwasunderthecontrolofanotherdeitywhocouldcompelittochangeitsdailycourse。(97)Thus，partlythroughreligiousmotives，partlythroughpreconceivedopinions，theyconceivedofandrelatedtheoccurrenceassomethingquitedifferentfromwhatreallyhappened。
(98)ThusinordertointerprettheScripturalmiraclesandunderstandfromthenarrationofthemhowtheyreallyhappened，itisnecessarytoknowtheopinionsofthosewhofirstrelatedthem，andhaverecordedthemforusinwriting，andtodistinguishsuchopinionsfromtheactualimpressionmadeupontheirsenses，otherwiseweshallconfoundopinionsandjudgmentswiththeactualmiracleasitreallyoccurred:nay，further，weshallconfoundactualeventswithsymbolicalandimaginaryones。(99)FormanythingsarenarratedinScriptureasreal，andwerebelievedtobereal，whichwereinfactonlysymbolicalandimaginary。(100)As，forinstance，thatGodcamedownfromheaven(Exod。xix:28，Deut。v:28)，andthatMountSinaismokedbecauseGoddescendeduponitsurroundedwithfire；or，againthatElijahascendedintoheaveninachariotoffire，withhorsesoffire；allthesethingswereassuredlymerelysymbolsadaptedtotheopinionsofthosewhohavehandedthemdowntousastheywererepresentedtothem，namely，asreal。(101)AllwhohaveanyeducationknowthatGodhasnorighthandnorleft；thatHeisnotmovednoratrest，norinaparticularplace，butthatHeisabsolutelyinfiniteandcontainsinHimselfallperfections。
(102)Thesethings，Irepeat，areknowntowhoeverjudgesofthingsbytheperceptionofpurereason，andnotaccordingashisimaginationisaffectedbyhisoutwardsenses。(103)FollowingtheexampleofthemasseswhoimagineabodilyDeity，holdingaroyalcourtwithathroneontheconvexityofheaven，abovethestars，whicharebelievedtobenotvery，farofffromtheearth。
(104)TotheseandsimilaropinionsverymanynarrationsinScriptureareadapted，andshouldnot，therefore，bemistakenbyphilosophersforrealities。
