68Butthedeductionofconclusionsfromgeneraltruths。priori，usuallyrequiresalongchainofarguments，and，moreover，verygreatcaution，acuteness，andself-restraint-qualitieswhicharenotoftenmetwith；
thereforepeopleprefertobetaughtbyexperienceratherthandeducetheirconclusionfromafewaxioms，andsetthemoutinlogicalorder。69
Whenceitfollows，thatifanyonewishestoteachadoctrinetoawholenationnottospeakofthewholehumanrace，andtobeunderstoodbyallmenineveryparticular，hewillseektosupporthisteachingwithexperience，andwillendeavourtosuithisreasoningsandthedefinitionsofhisdoctrinesasfaraspossibletotheunderstandingofthecommonpeople，whoformthemajorityofmankind，andhewillnotsetthemforthinlogicalsequencenoradducethedefinitionswhichservetoestablishthem。70
Otherwisehewritesonlyforthelearned-thatis，hewillbeunderstoodbyonlyasmallproportionofthehumanrace。
71AllScripturewaswrittenprimarilyforanentirepeople，andsecondarilyforthewholehumanrace；thereforeitscontentsmustnecessarilybeadaptedasfaraspossibletotheunderstandingofthemasses，andprovedonlybyexamplesdrawnfromexperience。72Wewillexplainourselvesmoreclearly。73ThechiefspeculativedoctrinestaughtinScripturearetheexistenceofGod，oraBeingWhomadeallthings，andWhodirectsandsustainstheworldwithconsummatewisdom；furthermore，thatGodtakesthegreatestthoughtformen，orsuchofthemaslivepiouslyandhonourably，whileHepunishes，withvariouspenalties，thosewhodoevil，separatingthemfromthegood。74AllthisisprovedinScriptureentirelythroughexperience-thatis，throughthenarrativesthererelated。
75Nodefinitionsofdoctrinearegiven，butallthesayingsandreasoningsareadaptedtotheunderstandingofthemasses。76Althoughexperiencecangivenoclearknowledgeofthesethings，norexplainthenatureofGod，norhowHedirectsandsustainsallthings，itcanneverthelessteachandenlightenmensufficientlytoimpressobedienceanddevotionontheirminds。
77Itisnow，Ithink，sufficientlyclearwhatpersonsareboundtobelieveintheScripturenarratives，andinwhatdegreetheyaresobound，foritevidentlyfollowsfromwhathasbeensaidthattheknowledgeofandbeliefinthemisparticularlynecessarytothemasseswhoseintellectisnotcapableofperceivingthingsclearlyanddistinctly。78Further，hewhodeniesthembecausehedoesnotbelievethatGodexistsortakesthoughtformenandtheworld，maybeaccountedimpious；butamanwhoisignorantofthem，andneverthelessknowsbynaturalreasonthatGodexists，aswehavesaid，andhasatrueplanoflife，isaltogetherblessed-yes，moreblessedthanthecommonherdofbelievers，becausebesidestrueopinionshepossessesalsoatrueanddistinctconception。79Lastly，hewhoisignorantoftheScripturesandknowsnothingbythelightofreason，thoughhemaynotbeimpiousorrebellious，isyetlessthanhumanandalmostbrutal，havingnoneofGod'sgifts。
80Wemusthereremarkthatwhenwesaythattheknowledgeofthesacrednarrativeisparticularlynecessarytothemasses，wedonotmeantheknowledgeofabsolutelyallthenarrativesintheBible，butonlyoftheprincipalones，thosewhich，takenbythemselves，plainlydisplaythedoctrinewehavejuststated，andhavemosteffectovermen'sminds。
81IfallthenarrativesinScripturewerenecessaryfortheproofofthisdoctrine，andifnoconclusioncouldbedrawnwithoutthegeneralconsiderationofeveryoneofthehistoriescontainedinthesacredwritings，trulytheconclusionanddemonstrationofsuchdoctrinewouldovertasktheunderstandingandstrengthnotonlyofthemasses，butofhumanity；whoistherewhocouldgiveattentiontoallthenarrativesatonce，andtoallthecircumstances，andallthescrapsofdoctrinetobeelicitedfromsuchahostofdiversehistories?82IcannotbelievethatthemenwhohaveleftustheBibleaswehaveitweresoaboundingintalentthattheyattemptedsettingaboutsuchamethodofdemonstration，stilllesscanIsupposethatwecannotunderstandScripturaldoctrinetillwehavegivenheedtothequarrelsofIsaac，theadvice
ofAchitopheltoAbsalom，thecivilwarbetweenJewsandIsraelites，andothersimilarchronicles；norcanIthinkthatitwasmoredifficulttoteachsuchdoctrinebymeansofhistorytotheJewsofearlytimes，thecontemporariesofMoses，thanitwastothecontemporariesofEsdras。83Butmorewillbesaidonthispointhereafter，wemaynowonlynotethatthemassesareonlyboundtoknowthosehistorieswhichcanmostpowerfullydisposetheirmindtoobedienceanddevotion。84However，themassesarenotsufficientlyskilledtodrawconclusionsfromwhattheyread，theytakemoredelightintheactualstories，andinthestrangeandunlooked-forissuesofeventsthaninthedoctrinesimplied；therefore，besidesreadingthesenarratives，theyarealwaysinneedofpastorsorchurchministerstoexplainthemtotheirfeebleintelligence。
85Butnottowanderfromourpoint，letusconcludewithwhathasbeenourprincipalobject-namely，thatthetruthofnarratives，betheywhattheymay，hasnothingtodowiththeDivinelaw，andservesfornothingexceptinrespectofdoctrine，thesoleelementwhichmakesonehistorybetterthananother。86ThenarrativesintheOldandNewTestamentssurpassprofanehistory，anddifferamongthemselvesinmeritsimplybyreasonofthesalutarydoctrineswhichtheyinculcate。87Therefore，ifamanweretoreadtheScripturenarrativesbelievingthewholeofthem，butweretogivenoheedtothedoctrinestheycontain，andmakenoamendmentinhislife，hemightemployhimselfjustasprofitablyinreadingtheKoranorthepoeticdrama，orordinarychronicles，withtheattentionusuallygiventosuchwritings；ontheotherhand，ifamanisabsolutelyignorantoftheScriptures，andnonethelesshasrightopinionsandatrueplanoflife，heisabsolutelyblessedandtrulypossessesinhimselfthespiritofChrist。
88TheJewsareofadirectlycontrarywayofthinking，fortheyholdthattrueopinionsandatrueplanoflifeareofnoserviceinattainingblessedness，iftheirpossessorshavearrivedatthembythelightofreasononly，andnotlikethedocumentspropheticallyrevealedtoMoses。89
Maimonidesventuresopenlytomakethisassertion:"Everymanwhotakestoheartthesevenpreceptsanddiligentlyfollowsthem，iscountedwiththepiousamongthenation，andanheiroftheworldtocome；thatistosay，ifhetakestoheartandfollowsthembecauseGodordainedtheminthelaw，andrevealedthemtousbyMoses，becausetheywereofaforetimepreceptstothesonsofNoah:buthewhofollowsthemasledtheretobyreason，isnotcountedasadwelleramongthepiousoramongthewiseofthenations。"90
SucharethewordsOfMaimonides，towhichR。Joseph，thesonofShemJob，addsinhisbookwhichhecalls"KebodElohim，orGod'sGlory，"thatalthoughAristotlewhomheconsiderstohavewrittenthebestethicsandtobeaboveeveryoneelsehasnotomittedanythingthatconcernstrueethics，andwhichhehasadoptedinhisownbook，carefullyfollowingthelineslaiddown，yetthiswasnotabletosufficeforhissalvation，inasmuchasheembracedhisdoctrinesinaccordancewiththedictatesofreasonandnotasDivinedocumentspropheticallyrevealed。
91However，thatthesearemerefigments，andarenotsupportedbyScripturalauthoritywill，Ithink，besufficientlyevidenttotheattentivereader，sothatanexaminationofthetheorywillbesufficientforitsrefutation。92Itisnotmypurposeheretorefutetheassertionsofthosewhoassertthatthenaturallightofreasoncanteachnothing，ofanyvalueconcerningthetruewayofsalvation。93Peoplewholaynoclaimstoreasonforthemselves，arenotabletoprovebyreasonthistheirassertion；
andiftheyhawkaboutsomethingsuperiortoreason，itisamerefigment，andfarbelowreason，astheirgeneralmethodoflifesufficientlyshows。
94Butthereisnoneedtodwelluponsuchpersons。95Iwillmerelyaddthatwecanonlyjudgeofamanbyhisworks。96IfamanaboundsinthefruitsoftheSpirit，charity，joy，peace，long-suffering，kindness，goodness，faith，gentleness，chastity，againstwhich，asPaulsaysGal。v:22，thereisnolaw，suchanone，whetherhebetaughtbyreasononlyorbytheScriptureonly，hasbeeninverytruthtaughtbyGod，andisaltogetherblessed。97ThushaveIsaidallthatIundertooktosayconcerningDivinelaw。
EndofPart1
AUTHOR'SENDNOTESTOTHETHEOLOGICO-POLITICALTREATISE
CHAPTERSItoV
ChapterI
Endnote1。1Thewordnaw-vee'，Strong:5030，isrightlyinterpretedbyRabbiSalomonJarchi，butthesenseishardlycaughtbyAbenEzra，whowasnotsogoodaHebraist。2WemustalsoremarkthatthisHebrewwordforprophecyhasauniversalmeaningandembracesallkindsofprophecy。3
Othertermsaremorespecial，anddenotethisorthatsortofprophecy，asIbelieveiswellknowntothelearned。
Endnote2。1"Although，ordinaryknowledgeisDivine，itsprofessorscannotbecalledprophets。"Thatis，interpretersofGod。2ForhealoneisaninterpreterofGod，whointerpretsthedecreeswhichGodhasrevealedtohim，tootherswhohavenotreceivedsuchrevelation，andwhosebelief，therefore，restsmerelyontheprophet'sauthorityandtheconfidencereposedinhim。3Ifitwereotherwise，andallwholistentoprophetsbecameprophetsthemselves，asallwholistentophilosophersbecomephilosophers，aprophetwouldnolongerbetheinterpreterofDivinedecrees，inasmuchashishearerswouldknowthetruth，notonthe，authorityoftheprophet，butbymeansofactualDivinerevelationandinwardtestimony。4Thusthesovereignpowersaretheinterpretersoftheirownrightsofsway，becausethesearedefendedonlybytheirauthorityandsupportedbytheirtestimony。
Endnote3。1"Prophetswereendowedwithapeculiarandextraordinarypower。"2Thoughsomemenenjoygiftswhichnaturehasnotbestowedontheirfellows，theyarenotsaidtosurpasstheboundsofhumannature，unlesstheirspecialqualitiesaresuchascannotbesaidtobededuciblefromthedefinitionofhumannature。3Forinstance，agiantisararity，butstillhuman。4Thegiftofcomposingpoetryextemporeisgiventoveryfew，yetitishuman。5Thesamemay，therefore，besaidofthefacultypossessedbysomeofimaginingthingsasvividlyasthoughtheysawthembeforethem，andthisnotwhileasleep，butwhileawake。6Butifanyonecouldbefoundwhopossessedothermeansandotherfoundationsforknowledge，hemightbesaidtotranscendthelimitsofhumannature。
CHAPTERIII。
Endnote4。1InGen。xv。itiswrittenthatGodpromisedAbrahamtoprotecthim，andtogranthimamplerewards。2Abrahamansweredthathecouldexpectnothingwhichcouldbeofanyvaluetohim，ashewaschildlessandwellstrickeninyears。
Endnote5。1ThatakeepingofthecommandmentsoftheoldTestamentisnotsufficientforeternallife，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。
1AsmenareaccustomedtocallDivinetheknowledgewhichtranscendshumanunderstanding，soalsodotheystyleDivine，ortheworkofGod，anythingofwhichthecauseisnotgenerallyknown:forthemassesthinkthatthepowerandprovidenceofGodaremostclearlydisplayedbyeventsthatareextraordinaryandcontrarytotheconceptiontheyhaveformedofnature，especiallyifsucheventsbringthemanyprofitorconvenience:theythinkthattheclearestpossibleproofofGod'sexistenceisaffordedwhennature，astheysuppose，breaksheraccustomedorder，andconsequentlytheybelievethatthosewhoexplainorendeavourtounderstandphenomenaormiraclesthroughtheirnaturalcausesaredoingawaywithGodandHisprovidence。2Theysuppose，forsooth，thatGodisinactivesolongasnatureworksinheraccustomedorder，andviceversa，thatthepowerofnatureandnaturalcausesareidlesolongasGodisacting:thustheyimaginetwopowersdistinctonefromtheother，thepowerofGodandthepowerofnature，thoughthelatterisinasensedeterminedbyGod，orasmostpeoplebelievenowcreatedbyHim。3Whattheymeanbyeither，andwhattheyunderstandbyGodandnaturetheydonotknow，exceptthattheyimaginethepowerofGodtobelikethatofsomeroyalpotentate，andnature'spowertoconsistinforceandenergy。
4Themassesthenstyleunusualphenomena，"miracles，"andpartlyfrompiety，partlyforthesakeofopposingthestudentsofscience，prefertoremaininignoranceofnaturalcauses，andonlytohearofthosethingswhichtheyknowleast，andconsequentlyadmiremost。5Infact，thecommonpeoplecanonlyadoreGod，andreferallthingstoHispowerbyremovingnaturalcauses，andconceivingthingshappeningoutoftheirduecourse，andonlyadmiresthepowerofGodwhenthepowerofnatureisconceivedofasinsubjectiontoit。
6ThisideaseemstohavetakenitsriseamongtheearlyJewswhosawtheGentilesroundthemworshippingvisiblegodssuchasthesun，themoon，theearth，water，air，&c。，andinordertoinspiretheconvictionthatsuchdivinitieswereweakandinconstant，orchangeable，toldhowtheythemselveswereundertheswayofaninvisibleGod，andnarratedtheirmiracles，tryingfurthertoshowthattheGodwhomtheyworshippedarrangedthewholeofnaturefortheirsolebenefit:thisideawassopleasingtohumanitythatmengoontothisdayimaginingmiracles，sothattheymaybelievethemselvesGod'sfavourites，andthefinalcauseforwhichGodcreatedanddirectsallthings。
7Whatpretensionwillnotpeopleintheirfollyadvance!8TheyhavenosinglesoundideaconcerningeitherGodornature，theyconfoundGod'sdecreeswithhumandecrees，theyconceivenatureassolimitedthattheybelievemantobeitschiefpart!9Ihavespentenoughspaceinsettingforththesecommonideasandprejudicesconcerningnatureandmiracles，butinordertoaffordaregulardemonstrationIwillshow-
10I。Thatnaturecannotbecontravened，butthatshepreservesafixedandimmutableorder，andatthesametimeIwillexplainwhatismeantbyamiracle。
11II。ThatGod'snatureandexistence，andconsequentlyHisprovidencecannotbeknownfrommiracles，butthattheycanallbemuchbetterperceivedfromthefixedandimmutableorderofnature。
12III。Thatbythedecreesandvolitions，andconsequentlytheprovidenceofGod，ScriptureasIwillprovebyScripturalexamplesmeansnothingbutnature'sorderfollowingnecessarilyfromhereternallaws。
13IV。Lastly，IwilltreatofthemethodofinterpretingScripturalmiracles，andthechiefpointstobenotedconcerningthenarrativesofthem。
14Sucharetheprincipalsubjectswhichwillbediscussedinthischapter，andwhichwillserve，Ithink，notalittletofurthertheobjectofthistreatise。
15OurfirstpointiseasilyprovedfromwhatweshowedinChap。IV。aboutDivinelaw-namely，thatallthatGodwishesordeterminesinvolveseternalnecessity，andtruth，forwedemonstratedthatGod'sunderstandingisidenticalwithHiswill，andthatitisthesamethingtosaythatGodwillsathing，astosay，thatHeunderstandsit；hence，asitfollowsnecessarily，fromtheDivinenatureandperfectionthatGodunderstandsathingasitis，itfollowsnolessnecessarilythatHewillsitasitis。
16Now，asnothingisnecessarilytruesaveonlyby，Divinedecree，itisplainthattheuniversallawsofnaturearedecreesofGodfollowingfromthenecessityandperfectionoftheDivinenature。17Hence，anyeventhappeninginnaturewhichcontravenednature'suniversallaws，wouldnecessarilyalsocontravenetheDivinedecree，nature，andunderstanding；orifanyoneassertedthatGodactsincontraventiontothelawsofnature，he，ipsofacto，wouldbecompelledtoassertthatGodactedagainstHisownnature-anevidentabsurdity。18Onemighteasilyshowfromthesamepremisesthatthepowerandefficiency，ofnatureareinthemselvestheDivinepowerandefficiency，andthattheDivinepoweristheveryessenceofGod，butthisIgladlypassoverforthepresent。
19Nothing，then，comestopassinnatureN。B。Idonotmeanhereby"nature，"merelymatteranditsmodifications，butinfiniteotherthingsbesidesmatter。incontraventiontoheruniversallaws，nay，everythingagreeswiththemandfollowsfromthem，forwhatsoevercomestopass，comestopassbythewillandeternaldecreeofGod；thatis，aswehavejustpointedout，whatevercomestopass，comestopassaccordingtolawsandruleswhichinvolveeternalnecessityandtruth；nature，therefore，alwaysobserveslawsandruleswhichinvolveeternalnecessity，andtruth，althoughtheymaynotallbeknowntous，andthereforeshekeepsafixedandmutableorder。20Noristhereanysoundreasonforlimitingthepowerandefficacyofnature，andassertingthatherlawsarefitforcertainpurposes，butnotforall；forastheefficacy，andpowerofnature，arethevery，efficacyandpowerofGod，andasthelawsandrulesofnaturearethedecreesofGod，itisineverywaytobebelievedthatthepowerofnatureisinfinite，andthatherlawsarebroadenoughtoembraceeverythingconceivedby，theDivineintellect；theonlyalternativeistoassertthatGodhascreatednaturesoweak，andhasordainedforherlawssobarren，thatHeisrepeatedlycompelledtocomeafreshtoheraidifHewishesthatsheshouldbepreserved，andthatthingsshouldhappenasHedesires:aconclusion，inMyopinion，veryfarremovedfromreason。21Further，asnothinghappensinnaturewhichdoesnotfollowfromherlaws，andasherlawsembraceeverythingconceivedbytheDivineintellect，andlastly，asnaturepreservesafixedandimmutableorder；itmostclearlyfollowsthatmiraclesareonlyintelligibleasinrelationtohumanopinions，andmerelymeaneventsofwhichthenaturalcausecannotbeexplainedbyareferencetoanyordinaryoccurrence，eitherbyus，oratanyrate，bythewriterandnarratorofthemiracle。
22Wemay，infact，saythatamiracleisaneventofwhichthecausesannotbeexplainedbythenaturalreasonthroughareferencetoascertainedworkingsofnature；butsincemiracleswerewroughtaccordingtotheunderstandingofthemasses，whoarewhollyignorantoftheworkingsofnature，itiscertainthattheancientstookforamiraclewhatevertheycouldnotexplainbythemethodadoptedbytheunlearnedinsuchcases，namely，anappealtothememory，arecallingofsomethingsimilar，whichisordinarilyregardedwithoutwonder；formostpeoplethinktheysufficientlyunderstandathingwhentheyhaveceasedtowonderatit。23Theancients，then，andindeedmostmenuptothepresentday，hadnoothercriterionforamiracle；hencewecannotdoubtthatmanythingsarenarratedinScriptureasmiraclesofwhichthecausescouldeasilybeexplainedbyreferencetoascertainedworkingsofnature。24WehavehintedasmuchinChap。II。，inspeakingofthesunstandingstillinthetimeofJoshua，andtosayonthesubjectwhenwecometotreatoftheinterpretationofmiracleslateroninthischapter。
25Itisnowtimetopassontothesecondpoint，andshowthatwecannotgainanunderstandingofGod'sessence，existence，orprovidencebymeansofmiracles，butthatthesetruthsaremuchbetterperceivedthroughthefixedandimmutableorderofnature。26Ithusproceedwiththedemonstration。
27AsGod'sexistenceisnotself-evident6itmustnecessarilybeinferredfromideassofirmlyandincontrovertiblytrue，thatnopowercanbepostulatedorconceivedsufficienttoimpugnthem。28TheyoughtcertainlysotoappeartouswhenweinferfromthemGod'sexistence，ifwewishtoplaceourconclusionbeyondthereachofdoubt；forifwecouldconceivethatsuchideascouldbeimpugnedbyanypowerwhatsoever，weshoulddoubtoftheirtruth，weshoulddoubtofourconclusion，namely，ofGod'sexistence，andshouldneverbeabletobecertainofanything。29
Further，weknowthatnothingeitheragreeswithoriscontrarytonature，unlessitagreeswithoriscontrarytotheseprimaryideas；whereforeifwewouldconceivethatanythingcouldbedoneinnaturebyanypowerwhatsoeverwhichwouldbecontrarytothelawsofnature，itwouldalsobecontrarytoourprimaryideas，andweshouldhaveeithertorejectitasabsurd，orelsetocastdoubtasjustshownonourprimaryideas，andconsequentlyontheexistenceofGod，andoneverythinghowsoeverperceived。30Thereforemiracles，inthesenseofeventscontrarytothelawsofnature，sofarfromdemonstratingtoustheexistenceofGod，would，onthecontrary，leadustodoubtit，where，otherwise，wemighthavebeenabsolutelycertainofit，asknowingthatnaturefollowsafixedandimmutableorder。
31Letustakemiracleasmeaningthatwhichcannotbeexplainedthroughnaturalcauses。32Thismaybeinterpretedintwosenses:eitherasthatwhichhasnaturalcauses，butcannotbeexaminedbythehumanintellect；orasthatwhichhasnocausesaveGodandGod'swill。33Butasallthingswhichcometopassthroughnaturalcauses，cometopassalsosolelythroughthewillandpowerofGod，itcomestothis，thatamiracle，whetherithasnaturalcausesornot，isaresultwhichcannotbeexplainedbyitscause，thatisaphenomenonwhichsurpasseshumanunderstanding；butfromsuchaphenomenon，andcertainlyfromaresultsurpassingourunderstanding，wecangainnoknowledge。34Forwhatsoeverweunderstandclearlyanddistinctlyshouldbeplaintouseitherinitselforbymeansofsomethingelseclearlyanddistinctlyunderstood；
whereforefromamiracleoraphenomenonwhichwecannotunderstand，wecangainnoknowledgeofGod'sessence，orexistence，orindeedanythingaboutGodornature；whereaswhenweknowthatallthingsareordainedandratifiedbyGod，thattheoperationsofnaturefollowfromtheessenceofGod，andthatthelawsofnatureareeternaldecreesandvolitionsofGod，wemustperforceconcludethatourknowledgeofGod，andofGod'swillincreasesinproportiontoourknowledgeandclearunderstandingofnature，asweseehowshedependsonherprimalcause，andhowsheworksaccordingtoeternallaw。35Whereforesofarasourunderstandinggoes，thosephenomenawhichweclearlyanddistinctlyunderstandhavemuchbetterrighttobecalledworksofGod，andtobereferredtothewillofGodthanthoseaboutwhichweareentirelyignorant，althoughtheyappealpowerfullytotheimagination，andcompelmen'sadmiration。
36Itisonlyphenomenathatweclearlyanddistinctlyunderstand，whichheightenourknowledgeofGod，andmostclearlyindicateHiswillanddecrees。37Plainly，theyarebuttriflerswho，whentheycannotexplainathing，runbacktothewillofGod；thisis，truly，aridiculouswayofexpressingignorance。38Again，evensupposingthatsomeconclusioncouldbedrawnfrommiracles，wecouldnotpossiblyinferfromthemtheexistenceofGod:foramiraclebeinganeventunderlimitationsistheexpressionofafixedandlimitedpower；thereforewecouldnotpossiblyinferfromaneffectofthiskindtheexistenceofacausewhosepowerisinfinite，butattheutmostonlyofacausewhosepowerisgreaterthanthatofthesaideffect。39Isayattheutmost，foraphenomenonmaybetheresultofmanyconcurrentcauses，anditspowermaybelessthanthepowerofthesumofsuchcauses，butfargreaterthanthatofanyoneofthemtakenindividually。40Ontheotherhand，thelawsofnature，aswehaveshown，extendoverinfinity，andareconceivedbyusas，afterafashion，eternal，andnatureworksinaccordancewiththeminafixedandimmutableorder；therefore，suchlawsindicatetousinacertaindegreetheinfinity，theeternity，andtheimmutabilityofGod。
40Wemayconclude，then，thatwecannotgainknowledgeoftheexistenceandprovidenceofGodbymeansofmiracles，butthatwecanfarbetterinferthemfromthefixedandimmutableorderofnature。41Bymiracle，Iheremeananeventwhichsurpasses，oristhoughttosurpass，humancomprehension:forinsofarasitissupposedtodestroyorinterrupttheorderofnatureorherlaws，itnotonlycangiveusnoknowledgeofGod，but，contrariwise，takesawaythatwhichwenaturallyhave，andmakesusdoubtofGodandeverythingelse。
42NeitherdoIrecognizeanydifferencebetweenaneventagainstthelawsofnatureandaneventbeyondthelawsofnaturethatis，accordingtosome，aneventwhichdoesnotcontravenenature，thoughsheisinadequatetoproduceoreffectit-foramiracleiswroughtin，andnotbeyondnature，thoughitmaybesaidinitselftobeabovenature，and，therefore，mustnecessarilyinterrupttheorderofnature，whichotherwiseweconceiveofasfixedandunchangeable，accordingtoGod'sdecrees。43If，therefore，anythingshouldcometopassinnaturewhichdoesnotfollowfromherlaws，itwouldalsobeincontraventiontotheorderwhichGodhasestablishedinnatureforeverthroughuniversalnaturallaws:itwould，therefore，beincontraventiontoGod'snatureandlaws，and，consequently，beliefinitwouldthrowdoubtuponeverything，andleadtoAtheism。
44IthinkIhavenowsufficientlyestablishedmysecondpoint，sothatwecanagainconcludethatamiracle，whetherincontraventionto，orbeyond，nature，isamereabsurdity；and，therefore，thatwhatismeantinScripturebyamiraclecanonlybeaworkofnature，whichsurpasses，orisbelievedtosurpass，humancomprehension。45Beforepassingontomythirdpoint，I
willadduceScripturalauthorityformyassertionthatGodcannotbeknownfrommiracles。46Scripturenowherestatesthedoctrineopenly，butitcanreadilybeinferredfromseveralpassages。47Firstly，thatinwhichMosescommandsDeut。xiii。thatafalseprophetshouldbeputtodeath，eventhoughheworkmiracles:"Ifthereariseaprophetamongyou，andgiveththeeasignorwonder，andthesignorwondercometopass，saying，Letusgoafterothergods……thoushaltnothearkenuntothevoiceofthatprophet；fortheLordyourGodprovethyou，andthatprophetshallbeputtodeath。"48Fromthisitclearlyfollowsthatmiraclescouldbewroughtevenbyfalseprophets；andthat，unlessmenarehonestlyendowedwiththetrueknowledgeandloveofGod，theymaybeaseasilyledbymiraclestofollowfalsegodsastofollowthetrueGod；forthesewordsareadded:"FortheLordyourGodtemptsyou，thatHemayknowwhetheryouloveHimwithallyourheartandwithallyourmind。"
49Further，theIsraelites，fromalltheirmiracles，wereunabletoformasoundconceptionofGod，astheirexperiencetestified:forwhentheyhadpersuadedthemselvesthatMoseshaddepartedfromamongthem，theypetitionedAarontogivethemvisiblegods；andtheideaofGodtheyhadformedastheresultofalltheirmiracleswas-acalf!
50Asaph，thoughhehadheardofsomanymiracles，yetdoubtedoftheprovidenceofGod，andwouldhaveturnedhimselffromthetrueway，ifhehadnotatlastcometounderstandtrueblessedness。SeePs。lxxxiii。51
Solomon，too，atatimewhentheJewishnationwasattheheightofitsprosperity，suspectsthatallthingshappenbychance。SeeEccles。iii:19，20，21；andchap。ix:2，3，&c。
52Lastly，nearlyalltheprophetsfounditveryhardtoreconciletheorderofnatureandhumanaffairswiththeconceptiontheyhadformedofGod'sprovidence，whereasphilosopherswhoendeavourtounderstandthingsbyclearconceptionsofthem，ratherthanbymiracles，havealwaysfoundthetaskextremelyeasy-atleast，suchofthemasplacetruehappinesssolelyinvirtueandpeaceofmind，andwhoaimatobeyingnature，ratherthanbeingobeyedbyher。53SuchpersonsrestassuredthatGoddirectsnatureaccordingtotherequirementsofuniversallaws，notaccordingtotherequirementsoftheparticularlawsofhumannature，andtrial，therefore，God'sschemecomprehends，notonlythehumanrace，butthewholeofnature。
54Itisplain，then，fromScriptureitself，thatmiraclescangivenoknowledgeofGod，norclearlyteachustheprovidenceofGod。55AstothefrequentstatementsinScripture，thatGodwroughtmiraclestomakeHimselfplaintoman-asinExodusx:2，whereHedeceivedtheEgyptians，andgavesignsofHimself，thattheIsraelitesmightknowthatHewasGod，-itdoesnot，therefore，followthatmiraclesreallytaughtthistruth，butonlythattheJewsheldopinionswhichlaidthemeasilyopentoconvictionbymiracles。56WehaveshowninChap。II。thatthereasonsassignedbytheprophets，orthosewhichareformedfromrevelation，arenotassignedinaccordancewithideasuniversalandcommontoall，butinaccordancewiththeaccepteddoctrines，howeverabsurd，andwiththeopinionsofthosetowhomtherevelationwasgiven，orthosewhomtheHolySpiritwishedtoconvince。
57ThiswehaveillustratedbymanyScripturalinstances，andcanfurthercitePaul，whototheGreekswasaGreek，andtotheJewsaJew。58ButalthoughthesemiraclescouldconvincetheEgyptiansandJewsfromtheirstandpoint，theycouldnotgiveatrueideaandknowledgeofGod，butonlycausethemtoadmitthattherewasaDeitymorepowerfulthananythingknowntothem，andthatthisDeitytookspecialcareoftheJews，whohadjustthenanunexpectedlyhappyissueofalltheiraffairs。59TheycouldnotteachthemthatGodcaresequallyforall，forthiscanbetaughtonlybyphilosophy:theJews，andallwhotooktheirknowledgeofGod'sprovidencefromthedissimilarityofhumanconditionsoflifeandtheinequalitiesoffortune，persuadedthemselvesthatGodlovedtheJewsaboveallmen，thoughtheydidnotsurpasstheirfellowsintruehumanperfection。
60Inowgoontomythirdpoint，andshowfromScripturethatthedecreesandmandatesofGod，andconsequentlyHisprovidence，aremerelytheorderofnature-thatis，whenScripturedescribesaneventasaccomplishedbyGodorGod'swill，wemustunderstandmerelythatitwasinaccordancewiththelawandorderofnature，not，asmostpeoplebelieve，thatnaturehadforaseasonceasedtoact，orthatherorderwastemporarilyinterrupted。
61ButScripturedoesnotdirectlyteachmattersunconnectedwithitsdoctrine，whereforeithasnocaretoexplainthingsbytheirnaturalcauses，nortoexpoundmattersmerelyspeculative。62WhereforeourconclusionmustbegatheredbyinferencefromthoseScripturalnarrativeswhichhappentobewrittenmoreatlengthandcircumstantiallythanusual。
63OftheseIwillciteafew。
64InthefirstbookofSamuel，ix:15，16，itisrelatedthatGodrevealedtoSamuelthatHewouldsendSaultohim，yetGoddidnotsendSaultoSamuelaspeoplearewonttosendonemantoanother。65His"sending"wasmerelytheordinarycourseofnature。66Saulwaslookingfortheasseshehadlost，andwasmeditatingareturnhomewithoutthem，when，atthesuggestionofhisservant，hewenttotheprophetSamuel，tolearnfromhimwherehemightfindthem。67FromnopartofthenarrativedoesitappearthatSaulhadanycommandfromGodtovisitSamuelbeyondthisnaturalmotive。
68InPsalmcv。24itissaidthatGodchangedtheheartsoftheEgyptians，sothattheyhatedtheIsraelites。69Thiswasevidentlyanaturalchange，asappearsfromExodus，chap。i。，wherewefindnoslightreasonfortheEgyptiansreducingtheIsraelitestoslavery。
70InGenesisix:13，GodtellsNoahthatHewillsetHisbowinthecloud；
thisactionofGod'sisbutanotherwayofexpressingtherefractionandreflectionwhichtheraysofthesunaresubjectedtoindropsofwater。
71InPsalmcxlvii:18，thenaturalactionandwarmthofthewind，bywhichhoarfrostandsnowaremelted，arestyledthewordoftheLord，andinverse15windandcoldarecalledthecommandmentandwordofGod。
72InPsalmciv:4，windandfirearecalledtheangelsandministersofGod，andvariousotherpassagesofthesamesortarefoundinScripture，clearlyshowingthatthedecree，commandment，fiat，andwordofGodaremerelyexpressionsfortheactionandorderofnature。
73ThusitisplainthatalltheeventsnarratedinScripturecametopassnaturally，andarereferreddirectlytoGodbecauseScripture，aswehaveshown，doesnotaimatexplainingthingsbytheirnaturalcauses，butonlyatnarratingwhatappealstothepopularimagination，anddoingsointhemannerbestcalculatedtoexcitewonder，andconsequentlytoimpressthemindsofthemasseswithdevotion。74If，therefore，eventsarefoundintheBiblewhichwecannotrefertotheircauses，nay，whichseementirelytocontradicttheorderofnature，wemustnotcometoastand，butassuredlybelievethatwhateverdidreallyhappenhappenednaturally。75Thisviewisconfirmedbythefactthatinthecaseofeverymiraclethereweremanyattendantcircumstances，thoughthesewerenotalwaysrelated，especiallywherethenarrativewasofapoeticcharacter。
76Thecircumstancesofthemiraclesclearlyshow，Imaintain，thatnaturalcauseswereneeded。77Forinstance，inordertoinfecttheEgyptianswithblains，itwasnecessarythatMosesshouldscatterashesintheairExod。ix:10；thelocustsalsocameuponthelandofEgyptbyacommandofGodinaccordancewithnature，namely，byaneastwindblowingforawholedayandnight；andtheydepartedbyaverystrongwestwindExod。x:14，19。78ByasimilarDivinemandatetheseaopenedawayfortheJewsExo。xiv:21，namely，byaneastwindwhichblewverystronglyallnight。
79So，too，whenElishawouldrevivetheboywhowasbelievedtobedead，hewasobligedtobendoverhimseveraltimesuntilthefleshofthechildwaxedwarm，andatlastheopenedhiseyes2Kingsiv:34，35。
80Again，inJohn'sGospelchap。ix。certainactsarementionedasperformedbyChristpreparatorytohealingtheblindman，andtherearenumerousotherinstancesshowingthatsomethingfurtherthantheabsolutefiatofGodisrequiredforworkingamiracle。
81Whereforewemaybelievethat，althoughthecircumstancesattendingmiraclesarenotrelatedalwaysorinfulldetail，yetamiraclewasneverperformedwithoutthem。
82ThisisconfirmedbyExodusxiv:27，whereitissimplystatedthat"Mosesstretchedforthhishand，andthewatersoftheseareturnedtotheirstrengthinthemorning，"nomentionbeingmadeofawind；butinthesongofMosesExod。xv:10weread，，ThoudidstblowwithThywindi。e。withaverystrongwind，andtheseacoveredthem。"83Thustheattendantcircumstanceisomittedinthehistory，andthemiracleistherebyenhanced。
84ButperhapssomeonewillinsistthatwefindmanythingsinScripturewhichseeminnowiseexplicablebynaturalcauses，asforinstance，thatthesinsofmenandtheirprayerscanbethecauseofrainandoftheearth'sfertility，orthatfaithcanhealtheblind，andsoon。85ButIthinkIhavealreadymadesufficientanswer:IhaveshownthatScripturedoesnotexplainthingsbytheirsecondarycauses，butonlynarratesthemintheorderandthestylewhichhasmostpowertomovemen，andespeciallyuneducatedmen，todevotion；andthereforeitspeaksinaccuratelyofGodandofevents，seeingthatitsobjectisnottoconvincethereason，buttoattractandlayholdoftheimagination。86IftheBibleweretodescribethedestructionofanempireinthestyleofpoliticalhistorians，themasseswouldremainunstirred，whereasthecontraryisthecasewhenitadoptsthemethodofpoeticdescription，andrefersallthingsimmediatelytoGod。87When，therefore，theBiblesaysthattheearthisbarrenbecauseofmen'ssins，orthattheblindwerehealedbyfaith，weoughttotakenomorenoticethanwhenitsaysthatGodisangryatmen'ssins，thatHeissad，thatHerepentsofthegoodHehaspromisedanddone；
orthatonseeingasignherememberssomethingHehadpromised，andothersimilarexpressions，whichareeitherthrownoutpoeticallyorrelatedaccordingtotheopinionandprejudicesofthewriter。
88Wemay，then，beabsolutelycertainthateveryeventwhichistrulydescribedinScripturenecessarilyhappened，likeeverythingelse，accordingtonaturallaws；andifanythingistheresetdownwhichcanbeprovedinsettermstocontravenetheorderofnature，ornottobededucibletherefrom，wemustbelieveittohavebeenfoistedintothesacredwritingsbyirreligioushands；forwhatsoeveriscontrarytonatureisalsocontrarytoreason，andwhatsoeveriscontrarytoreasonisabsurd，and，ipsofacto，toberejected。
89Thereremainsomepointsconcerningtheinterpretationofmiraclestobenoted，orrathertoberecapitulated，formostofthemhavebeenalreadystated。90TheseIproceedtodiscussinthefourthdivisionofmysubject，andIamledtodosolestanyoneshould，bywronglyinterpretingamiracle，rashlysuspectthathehasfoundsomethinginScripturecontrarytohumanreason。
91Itisveryrareformentorelateaneventsimplyasithappened，withoutaddinganyelementoftheirownjudgment。92Whentheyseeorhearanythingnew，theyare，unlessstrictlyontheirguard，sooccupiedwiththeirownpreconceivedopinionsthattheyperceivesomethingquitedifferentfromtheplainfactsseenorheard，especiallyifsuchfactssurpassthecomprehensionofthebeholderorhearer，and，mostofall，ifheisinterestedintheirhappeninginagivenway。
93Thusmenrelateinchroniclesandhistoriestheirownopinionsratherthanactualevents，sothatoneandthesameeventissodifferentlyrelatedbytwomenofdifferentopinions，thatitseemsliketwoseparateoccurrences；and，further，itisveryeasyfromhistoricalchroniclestogatherthepersonalopinionsofthehistorian。
94Icouldcitemanyinstancesinproofofthisfromthewritingsbothofnaturalphilosophersandhistorians，butIwillcontentmyselfwithoneonlyfromScripture，andleavethereadertojudgeoftherest。
95InthetimeofJoshuatheHebrewsheldtheordinaryopinionthatthesunmoveswithadailymotion，andthattheearthremainsatrest；tothispreconceivedopiniontheyadaptedthemiraclewhichoccurredduringtheirbattlewiththefivekings。96Theydidnotsimplyrelatethatthatdaywaslongerthanusual，butassertedthatthesunandmoonstoodstill，orceasedfromtheirmotion-astatementwhichwouldbeofgreatservicetothematthattimeinconvincingandprovingbyexperiencetotheGentiles，whoworshippedthesun，thatthesunwasunderthecontrolofanotherdeitywhocouldcompelittochangeitsdailycourse。97Thus，partlythroughreligiousmotives，partlythroughpreconceivedopinions，theyconceivedofandrelatedtheoccurrenceassomethingquitedifferentfromwhatreallyhappened。
98ThusinordertointerprettheScripturalmiraclesandunderstandfromthenarrationofthemhowtheyreallyhappened，itisnecessarytoknowtheopinionsofthosewhofirstrelatedthem，andhaverecordedthemforusinwriting，andtodistinguishsuchopinionsfromtheactualimpressionmadeupontheirsenses，otherwiseweshallconfoundopinionsandjudgmentswiththeactualmiracleasitreallyoccurred:nay，further，weshallconfoundactualeventswithsymbolicalandimaginaryones。99FormanythingsarenarratedinScriptureasreal，andwerebelievedtobereal，whichwereinfactonlysymbolicalandimaginary。100As，forinstance，thatGodcamedownfromheavenExod。xix:28，Deut。v:28，andthatMountSinaismokedbecauseGoddescendeduponitsurroundedwithfire；or，againthatElijahascendedintoheaveninachariotoffire，withhorsesoffire；allthesethingswereassuredlymerelysymbolsadaptedtotheopinionsofthosewhohavehandedthemdowntousastheywererepresentedtothem，namely，asreal。101AllwhohaveanyeducationknowthatGodhasnorighthandnorleft；thatHeisnotmovednoratrest，norinaparticularplace，butthatHeisabsolutelyinfiniteandcontainsinHimselfallperfections。
102Thesethings，Irepeat，areknowntowhoeverjudgesofthingsbytheperceptionofpurereason，andnotaccordingashisimaginationisaffectedbyhisoutwardsenses。103FollowingtheexampleofthemasseswhoimagineabodilyDeity，holdingaroyalcourtwithathroneontheconvexityofheaven，abovethestars，whicharebelievedtobenotvery，farofffromtheearth。
104TotheseandsimilaropinionsverymanynarrationsinScriptureareadapted，andshouldnot，therefore，bemistakenbyphilosophersforrealities。