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in proportion to our knowledge and clear understanding of nature； as we
see how she depends on her primal cause； and how she works according to
eternal law。 （35） Wherefore so far as our understanding goes； those
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phenomena which we clearly and distinctly understand have much better
right to be called works of God； and to be referred to the will of God than
those about which we are entirely ignorant； although they appeal
powerfully to the imagination； and compel men's admiration。
（36） It is only phenomena that we clearly and distinctly understand；
which heighten our knowledge of God； and most clearly indicate His will
and decrees。 （37） Plainly； they are but triflers who； when they cannot
explain a thing； run back to the will of God； this is； truly； a ridiculous way
of expressing ignorance。 （38） Again； even supposing that some conclusion
could be drawn from miracles； we could not possibly infer from them the
existence of God： for a miracle being an event under limitations is the
expression of a fixed and limited power； therefore we could not possibly
infer from an effect of this kind the existence of a cause whose power is
infinite； but at the utmost only of a cause whose power is greater than that
of the said effect。 （39） I say at the utmost； for a phenomenon may be the
result of many concurrent causes； and its power may be less than the
power of the sum of such causes； but far greater than that of any one of
them taken individually。 （40） On the other hand； the laws of nature； as we
have shown； extend over infinity； and are conceived by us as； after a
fashion； eternal； and nature works in accordance with them in a fixed and
immutable order； therefore； such laws indicate to us in a certain degree the
infinity； the eternity； and the immutability of God。
（40） We may conclude； then； that we cannot gain knowledge of the
existence and providence of God by means of miracles； but that we can far
better infer them from the fixed and immutable order of nature。 （41） By
miracle； I here mean an event which surpasses； or is thought to surpass；
human comprehension： for in so far as it is supposed to destroy or
interrupt the order of nature or her laws； it not only can give us no
knowledge of God； but； contrariwise； takes away that which we naturally
have； and makes us doubt of God and everything else。
（42） Neither do I recognize any difference between an event against
the laws of nature and an event beyond the laws of nature （that is；
according to some； an event which does not contravene nature； though she
is inadequate to produce or effect it） … for a miracle is wrought in； and not
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beyond nature； though it may be said in itself to be above nature； and；
therefore； must necessarily interrupt the order of nature； which otherwise
we conceive of as fixed and unchangeable； according to God's decrees。 （43）
If； therefore； anything should come to pass in nature which does not
follow from her laws； it would also be in contravention to the order which
God has established in nature for ever through universal natural laws： it
would； therefore； be in contravention to God's nature and laws； and；
consequently； belief in it would throw doubt upon everything； and lead to
Atheism。
（44） I think I have now sufficiently established my second point； so
that we can again conclude that a miracle； whether in contravention to； or
beyond； nature； is a mere absurdity； and； therefore； that what is meant in
Scripture by a miracle can only be a work of nature； which surpasses； or is
believed to surpass； human comprehension。 （45） Before passing on to my
third point； I will adduce Scriptural authority for my assertion that God
cannot be known from miracles。 （46） Scripture nowhere states the doctrine
openly； but it can readily be inferred from several passages。 （47） Firstly；
that in which Moses commands （Deut。 xiii。） that a false prophet should be
put to death； even though he work miracles： 〃If there arise a prophet
among you； and giveth thee a sign or wonder； and the sign or wonder
come to pass； saying； Let us go after other gods 。 。 。 thou shalt not hearken
unto the voice of that prophet； for the Lord your God proveth you； and that
prophet shall be put to death。〃 （48） From this it clearly follows that
miracles could be wrought even by false prophets； and that； unless men
are honestly endowed with the true knowledge and love of God； they may
be as easily led by miracles to follow false gods as to follow the true God；
for these words are added： 〃For the Lord your God tempts you； that He
may know whether you love Him with all your heart and with all your
mind。〃
（49） Further； the Israelites； from all their miracles； were unable to form
a sound conception of God； as their experience testified： for when they
had persuaded themselves that Moses had departed from among them；
they petitioned Aaron to give them visible gods； and the idea of God they
had formed as the result of all their miracles was … a calf！
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（50） Asaph； though he had heard of so many miracles； yet doubted of
the providence of God； and would have turned himself from the true way；
if he had not at last come to understand true blessedness。 （See Ps。 lxxxiii。）
（51） Solomon； too； at a time when the Jewish nation was at the height of
its prosperity； suspects that all things happen by chance。 （See Eccles。 iii：19；
20； 21； and chap。 ix：2； 3； &c。）
（52） Lastly； nearly all the prophets found it very hard to reconcile the
order of nature and human affairs with the conception they had formed of
God's providence； whereas philosophers who endeavour to understand
things by clear conceptions of them； rather than by miracles； have always
found the task extremely easy … at least； such of them as place true
happiness solely in virtue and peace of mind； and who aim at obeying
nature； rather