at. min no- a > imu ius. Hiftor. I] ~ iy S oS S Pecan lo eft p 2: Fi * « non. miracu © ts Vent Ca 7 ‘titiam U1 " ‘ ” j ms ‘ a: r , : i na a a a cl a A al ht ta lt it elt cia es ees i i iat in ti een itis ed ce | ] 4 #1 % 4 | | RR AEE blah bps RR A ar ecg Rh NN ee EN gai a ie te tbl lm skint al hl ald a nr tani orb du tahini nip ob NS Aat a oimaceniea Ne MRA AR ss : = ; : ‘ ‘ aia ithe ; i n° : : ets SALE ee ST eA O ETN Ne NENW EO STOUR LAINE OF NTU TIE ETERS EN VRE BYE LO NL NOR EES TINY TOIT TENE OE PSTD RONAN Cae Te ST ROSS EN Ye. CAE ETNA A PUNE IE UNION TET £ Ea HUME ee NLENU EE Set EReER NT POE Be SRE MEN NO e TG TORS TIN SOTO) SOON ER ANIM LEE | Cdn Wi) : ‘ 2 R z iste Ps 3 er Oo Pee - CANDID REA DER. thors of the holy Scriptures, when they {peak of natu- tal things, do not defign to inftruét men in Phyfical Speculations and the Science of Natural Philofophy ; but aim only to excite pious Aftections in their breafts, and to induce them to the Worfhip and Veneration of the true God, whom they celebrated in their Writings : whofe Power and Goodne/'s they therefore took all fair Occafions to demonftrate, that they might, from as well the natural as civil Order of things, eftablifh in the Lbs then being the only End they propofed to theme felves, they found themfelves obliged fo to explicate the _ wifible Works of God.and the nature of the things they were to-relate, as that they might not, by Novity and -PREMONITION | T is the Fudgement of mof? of the ancient Fathers of the Chriftian Faith, and of the moft learned . Theologues among the Miogerns ; that the Au-. Minds of the Readers a right and firm Belief thereof, Infolency, appear too remote and abborrent trom the ae os = coms ae eis ae eee ee ; e. Pat ew ee ae the inamediate, P Premonition ‘to the — common Sence and pre-conceiv'd Opinions of the V ma gar, to whofe narrow Capacity and groveling Wit they were always to conde/ cend ; yea even to Wwreft the gene- ral es and Ends of the whole Greationsn favour of the Peoples Prejudices, ~as if-all things mthe Univerfe- we:e ordamd only. for the good.and benefit of Man- kind. Nor could it conduce to this their. principal pure pofe, to infiSt upon {econd Caufes, or defer mush to: te " their E Efficacy: but rather in all Contingents or Events to recur immediately to God. bunfelf, the Firft Canfe, | Author: and Prefident of Nature ; omitting to give any acccunt of that Apparatus and long Series of Canfes, s. which P thefe pious Writers compendionfly refer all shings. to ower of God and to-his, irrefiftable Will a nd Command: leaping men to-learn from the Light of Nature or ‘yight Reafon, (which alone is able to teach it) that the. Power of God and the Power ot Nai ture are one and.the lame, , and that all her Laws.are bis eternal Decrees. For. their, bufine/s — was, not to treat of the Principles.of Natural. Philofoz phy. ( as I ihe before.). but to convince the. anthinking Multitude that God ts the Ougine e of dll, sings ‘that uni ve fal i lature 1. obedient to bu Will, Pravic ence prefides. over and 29 perns all. iNgSs\ as “eo well: PP lofophers ufe [0. yemark 1 iii: explicar é “ oe ting the Phenomena of Nature,, and which. Nature. ‘4 her felf ufes in their pr satan: Whence it i, that sk uth at. has | : pel natur dl as ua $. inh be ef diffs and ae comniodates,. as. to make then confpire tothe good and happine/s: of thofe whe follow Piety and Vertue, and to the punifhment: of the Impious and Vicious ; and . the Multitudewas to be convinced, not by leading their Reafon with along Chain of Pre iff es and Conclufions ‘Theologica 3s but by furprizing their Imagination and accommodating Events to.their common. is adndad how: ever. unreafonable in bern elves. This well confider'd,as we are not to admire ifs we find ‘in the holy. Scripture many memorable things: related . ‘as Miracles} which yet notwithftanding proceeded from the fixe and innmaudigbla Or ‘der of Neture, and neccff ari- ‘ly flowed froma Series of Canfes ordain’ d according to - ber eternal. Laws that is fr om God’s Decrees:/o ong! te we not rafhly-to accufe.any man of Infidelity, onl) be- -eaufe he re ufes ta beljeve,that thofe Miracles were ef= ‘fettedby the tiximhediate Power of God, fuch as is not only inconfistent with, but point blank repugnant to the fundamental Laips seal Conftitutions of Nara which he “anhis infinite Wifdom hath made,and made fo ample and fertiljas toextend to the certain produédion of whatever Events he hath will’d and decreed. For fir ft,among the - many Miracles related to be done in favour of the limes Nites; there is ( rf thin’ _ hone, that can be ajo litically de= monftrated, to be: repugnant to. th eftablifhe Or te of = Nature: and je the Power 3 Go being in ‘Anite, that se ing Ger — -- Panne tne i. ben re Tier Se SS ta es ————— nave Ea = : = eer Ps ies sixn - reprint 82 Sa eee nn 25) Premonition tothe, ¢c. | of Nature inust be fo too,becaufe one and the fame with the Power of God;but bumane Underftanding 1s finite, and confequently incapable to know how far the Laws of Nature extend themfelves. Ina word therefore, If bya Miracle in the general, you underftand nothing elfe but a certain Work or Effect,the Canfes of which:cannot be. explicated by men ignorant of the Principles of: natvral things: J acknowledge many [uch Miracles to have been done in all Ages,and among all Nations. Nay more,if by a Miracle you mean that, the Canfes whereof tran ifcend. - the Capacity even of the moSt actite and profound Philoz fophersI will not deny,but that among the-many things yelated in the Scripttre,as Miracles, fome.are. found, that: in this fence alfo may deferve that name; becanfe I do not meafure the Power of Nature by the unequal Lineof humane Wit. But.if you will have a Miracle to be.fuch _avare Effect, which is. abfolutely above or (which ree ally:is all one)contrary to the Laws-of Nature or which cannot poffibly follow from her fixt and immutable Or- der: then Ldare not believe that any.fuch Miracle hath ever bappen’d ia Nature, left I oppofe God'to God, that is admit that God changes bis own Decrees; which from . the PerfeEtion of the divine Nature, I know to beime. -poffible. Ifyou,candid Reader,know fo too,I have al=_ “yeady faid more than ts ‘neceff. ~~a°the defence of this innocent Difcourfe, and therefore. acquie(ce in hope of being rightly under ftcod.. "RA Ao ferve, what Works . ; , 1 “¥S cpaed i ¥ ; . : ips as", ‘ te oe “ r ¥ of. “ x - " 7 7 Bs ‘to his Intention-and Defign, An Error than, which, no- thing is more alien from Reafon, nothing more unwor | thy the Majefty of the divine Nature, oe "Now from thefe Pofitions, that in Nature nothing can | happen or come:to pafs, which doesnot follow from her | Laws ; and-that her Lawsextend themfelves to allthings — | -conceiv’d by the divine Underftanding 3.and1n fac — ae that Nature keeps a fixt and immutable Order: from thefe Hl undeniable Truths, I fay, it moft clearly follows , that the name ofa Miracle cannot be otherwife underftood, — than refpecFively to the, opinions of men, and that a Miracle — fignifies nothing elfe but. a Work, the natural Caufe of whicl He swe are nut abletoexplicate by the example of anot her ufually 3 | —— obfere'd by ws at leaft he 1s not able to explicate, who a3 -.__._werites-or relates the Miracle. I mi ‘ht fay, that a Miracle 3a “isthat, of which we are not able, by the light of Nature, “to explain the Caufe from the Principles we underftand i of natural things : but, becaufe Miracles have been a wrought , Ad captum Vulgi , to convince the Vulgar, | a | which was wholly ignorant of the Principles of natural 3 oa things; certain. itis, the Ancients took that for a Mira- napintas HERAT UTIs woe ee Inlay nb fienewrnvis inp epee aecieyietince coven dhe selit-yipwytanarbs th Mareastenb ngs: eeirsseppire sonpuane~) wetliber yale anders tstignamnhnh imeem ar astndsnae issn ond beat ey nine Iuiceehenppheaceasiocsnerladi co ryiennrrecte ey lap heinnseamasli ses ebih ir Sbapeelh bab hlbapraeedatedy hu E ‘ - Ne re ates epee on aathecn at —— heel as f Es heh ale eee EemaaeEEme cree ee wos nt 2 i i ; ; : ; — ginger sg ? : maces oe PCI et orc ecron cies oe : x « - , * \ ae zs ~~ T f rg } & f ¢ * wil ' : — eo ; een oN ee ; ele; which they, could. not explain in, the, fame ménnet, - by which the Vulgar is wont to explain, natural things, ti -< namely by recurring to Memory, fo as to recal to mind t another like thing, which they are wont to imagine with- a. —. gut admiration... For the Vulgar always think they then 2 ae fafficiently underftand any thing,.. when they do not ad- i mire it. Nor doth it appear, that either the Ancients in their Times, or any of their Succellors fince even down i to ours, have had any other Criterzox or Rule whereby oe ~~ todifcern Miracles from other Contingents, 7. ¢. infolite . or rare Events from wfual,. befides, this here mention’d, , _ wiz, that thee feem’d capable of Explication from the | | | known epee spare tis renrppelek sh acai IT nearest si newire omen ntniehdindhtini a tentehsec rt y SPARC Hepes ae ge eer ELT . - 4 cnet enon ete Headualeyen ote niles etnng Sh “ SAPO SO AN gente NECN wt iMad ie 2) NOTTS ne es oe 2a : alt ty. Saeco 4 known Principlesof natural things, but t4o/é not, accor ding to the judgement of the Vulgar. And therefore we are not forbidden to think, that in the /acred Writings themfelves many things are related as Miracles, of which ‘fufticient Caufes may be given from the-kn own-Principles of natural Philofophy 5 and that too without any the | leaft derogation from either the Glory of God,’ or the Au- thority of the Writers, or from the {cope or end for which the things were done and written; asI defign to prove when:I fhall have conducted’ the Reader to the 4th. and laft-Head_of this brief Difcourfe, which concerns the Jv- _ terpretation ot Miracles’ For now theClew of my Method bringsustoctie 3 Ua jen Cai Cin Simlt oe) Tisha VEE SECOND Pofition, viz. That from Miracles, nerther the Effence, nor the Exiftence, nor the Providence — of God can be.underitood by uss but onthe contrary, tht all thefé may be'better perceiv'd'from the fixt andinvariable Order of Nature, which to demonftrate I thus proceed. Forafmuch as the Exiffence of Godis not per feknownto us, “it ought to ‘be! neceflarily- concluded from Notions, — whofe’ verity isfo evident, firmand impregnable, that no power can be given or conceiv'd; by «which they can be changed 5 to.usat leaft, from the time wherein wecon- clude upon the Exiftence of God from them, they ought to appear fuch, if we will fecure our'Conclufion fiom all poffible Doubts : for 1f we could conceive that thofe No- tons might be changed by any Power, whatfoever it be 5 then fhould we doubt of their verity, and confequently of thatof our Conclufion alfo, namely of God’s Exiftence, nor could we ever becertain of any other thing whatever. Belides this, we «know not this or that thing to beiaccor- ding to Nature, or vepugvant to it, unlels we canevince _ the fame to be convenient, or repugnant to thofe funda- — | | | CF . | mental RS St. eg ores pT - . a ER SSE ze Snare e f \ f \ i , ; : AW sper uemmmennte hones tenet eer trio tr iememmaaontnins : (eae, ayer ARN SBA ey } , ; " i i a SARE UNEP RR ERTT TOT RETTTT : ONAL ARES: i eae rs : — <0 e ae. * 4 : : a : ca Je reap RT tre anne ero remem rr r ; 1 i) eh RE TL ae aos - as ‘ hi dah oe om pm pe ar RaamOt toca Vo : a ss al i ro eerteerpegtecty RU CAERA SANA ic an WDA AA a da Epa DANN RS ANN Pa PM ee eh Rg MERA (Nea a teh oy mer AN ry i a EE SR ST a NT aamek as % dwpeteeiiebie- reine —~ . ts 7 , 6 7% a OR i iq a call = ' <= * Ane eal hnne smb lcncke as ote ett baie $M A a ke A i : m reveenns Suton ee pss cab nla econ ne eae SES nab I eee ere ee ace ahaa aaa / r ji ) iB. j mi i : / AS SRLS ; a reotienenteinamamnn trap ec epen oon pe omnes aes eee ae fee oe eam fe + 3 eA INL at ai ‘ e penton hrmara ; t X 5 ‘ vee a Wien ; gt ‘ - A p . ah sane depin ehhh ene tine Seer np omanneaa natn eeniicopiirtaic aimahielah Dyin we ee em a TEE ten Sob tte eon a ane erent he a ttm + as fs hg tr ri IP Rane Vet ptaneiy ee Vn cre ee ee { “$4.3 | already fhewn ) extend themfelves to éa/fmite things, and are conceiv'd by us under acertain femblance of Eternity, and Nature according to them proceeds in. a certain and tmimutable Order 5 thofe very Laws do in fome meaftire- ' Indicate to us the Lu finity, Eternity, and Lunutability of God.. I conclude therefore, that by Miracles we cannot know God, and his Exiftence, and this Providence ; but that thefe may be far better concluded from the fixe and immutable Order of Nature. In this Conclufion [ {peak ofa Miracle as underftood to be nothing elfe but aWork fo. For, if it were fippofed to deftroy the Order of Na- ture, orto interrupt it, or to be repugnant’ toits then certainly it could not only give usno knowledge of God, that tran{cends humane Onderjtanding, Oris believ'd todo. but on the contrary would take from us all the knowledge we naturally have, and make us doubt of God, and of _ alloother things 24609001 510m DOO foognuwiice sic ih ~ Nor-do-1 here acknowledge any difference: betwixt a: Work coztrary to Nature, and a Work above Natures, that is Cas fome are pleas'd to fpeak’) a Work not in- truth repugnant to Nature, but which cannot be produ- cea of effected by her Power alone’ For fince a Miraele. 1s done, Now extra waturan, fed in ipfe natura 5 though - dt'be held: to be /upravatiram, yer (ill mutt it interrupt the Order of Nature, which weconceive to.be, fronrthe Decrees of God, fixe and: immutable. If therefore any: thing {hould’be done ‘in Nature} that fhowld not follow. from her Laws 5. it would neceflarily be repugnant to the eltablifh’d'in the Univerfe 5. and confequently ‘the belief” ofit would make us doubt of all things elfe, and lead us into Atheifa. ~ And ‘thus; if Tbe not ‘erofly ‘nitiftaken in the force of the Reafons here alledged,- have fufficiently. demon- . secretes - demonftrated what in the fécond place I intended : and’ from the fame Reafons I take liberty to conclude de zovo, that a Miracle againft Nature, or above Nature, is a_ meer abjurdity; and therefore that by a. Miracle in holy Scripture nothing elfe can rightly be underftood, bur: fuch a Work of Nature, which either really tranfcends humane Underftanding, or 1s believ’d to do fo. bale IX. Neverthelefs, for more affurance of the truth of this new Doctrine, [think my felf concern’d to confirm that part of it which affirms, that from Miracles we cannot know God. Thist humbly conceive may be done by ha- ving recourfe to the Authority of the holy Scriptures them- felves. For, thoughthey nowhere ex profefo and plainly teach that Pofition, viz. that God is not made hkuown to ws by Miracles + yet notwithftanding there are found in them many places, from which rightly underftood, ‘the: fame may be concluded eafily and genuinely. Among thefe, chiefly from that of Denteronomy 13. where Mojes commands the people of I/rael to put to death a falfe and. feducing Prophet, though he fhould work Miracles. The: — words of the Text are thefé in our moft correct Tranflati-- on. If there arifé among you a Prophet, or a dreamer of dreams, and giveth thee a Sign or a Wonder, —. And the Sign or Wonder come to:pa|s, whereof he (pake unto thee, [ay- ing, Let ws go after other Gods ( which thou hast not known ) | -Lhou fhalt not hearken unto. and let us ferve thent’s thewords of that Prophet, or that. dreamer of dreanes ; for the Lord your God proveth you, to kiuzow. whether you love the Lord your God with all your heart and with all your foul, ——And that. Prophet, or that.dreaner of dreams hall be put to death, &c. From which it clearly follows, that Mi-- racles may be wrought even by fal Prophets, and that. men, unlefs they be well guarded by the true knowledge. 4 7] Nanay 2 i natn w : : Be ae St I CR a ON SS ATEN en ee ee a a ae 2 t of ee iz ima? ite th ta | fh I iF j 4 i i ' sit) ; | r Pe mt | i : } |e viet na | Ha 7 he : iB | { a ie i i} b i he j k i iy Bee ’ fy if Hi} ele ae! s if 2 Hitt pane ai : A > Hi is ’ 1s: i ple Be E qh rhR} BisB! Py | Be Be tte Hv em ive ie | i at | = 4 a + ef es 8] awe > ae ft ae 1 38) ; feeb ey | ret it 1 Bae a |) 4 | Age |) Ay | ae ie! | oe Dae | ae a ii FO: ete f ra H | JER 4: 1 Ae =| a |! a | 4 > St EOP re ENED, Le Facial mu mane ff c a RRR sie ; andl ET ene ae See = mii ee ae ‘sin git yom ata spnitreaia ies ee, aa Beda MATE X AL Ks ia 0 AAD : Rese ‘ ra heen i eer P ag eh " i LINN TCH ERaNTeR NNER oe ee Py. , y a y gah A hae i Sa iE ie ds son E fos ft eee eam ‘ 7 Hoa IE One ens er uneniyt i ‘ a ‘ re Lag iz, pe het ear OER sn , “y 1 f ve Pont é = oe ‘ fe eRe. ST MRS FAO Ne TUE TIS er SORT TN FAs Ty ay = a ‘ : 4 a 4 2 sad pails 2 Z eT 7 } wh} A - y : pas dl Lpironit is igs Kf EET ys JA oh dened iaag ob of enlace pe ae ene PIPING ARG: ag fs eT --- : nC RA Ne WSs agar Ripe ewe BS a We i ai Guay i ida es PA er RAE) ee HOM penneapT tea es ig f aN a Kl PFU TORE DY Ceranaoanecemce aimee SORA ia AY saree NP we PION Ne fe i iia Mita dag als % niin cit ak Oa: lk " ERPRER AOE PEARY ™ r ATR Cer meget nee TONER Pye ue Sager emmy 2 > reren a st van sisal trac Hl a het ns poke ‘ - tall sg RT EAP IME HOI S MERLIN BERR SIS ETD avs spe re carr _ Saar —— a ait a ENE On cee aa py aerate alee hs ~: 3 abil lene gaa oh s mien pw van? ecRip eR a nals bade init a a ’ s ‘ ~ he q he ene ae a RS RE a pias abides OR agement eg ee eet ee Ae eee ok ET MEE UR tt OED SMG SL FP eH t Oey hee nee Lae PeNe ard we ( 14 ) oe and. cordial Love of God, may as eafily be induced by | Miracles to embrace and ferve falfe Gods, asto acknow- ledge and worfhip the trve God. For he adds, becaufe the Lord your God proveth you, to kvow whether you love hint, &e. St es. ene ita 3) Secondly,-The J/aelites could not from fo many Mira- cles form in their mindsany found Conception or Notion of God. or his Providence 3 as Experience it fclf teftifies, For, when they had perfwaded themfelvesthat Moyes was gone from them, prefently they importune Aaroz to fur-_ nifh them with vifible Deities, and (to the indelible fhame of their Nation) embrace the Image of a Calf for anIdea, or Reprefentation of their God, which they at length from, _ {9 many Miracles form’d to themfelves. Afapa alto, though he had often heard of, and believ’d all the Miracles done among shis Anceftorsy yet doubted of God's Providence, and had deflected from the right way of abfolute depen- dance thereupon, had he not at laft underltood true Hap- pinefs to confift only therein, and Religion in Juftice and Charity ; aswe read in Pjal73. Nor was Solomon him- felf though. excellent in Wifdom, and King of the Jews too, even when the Affairs of that Nation were at the higheft point of Profperity 5 able to form to himfelf any competent Notion of God, after all he had read concern- -ingthe Miracles recorded in the Books.of Mojes. .For he more than once. ( Ficelef. 3. v. 19, 20,21. and Chap.’9. 2,3 &c..) confefleth, he fafpected all things tohappen by Chance: fo far feems he to have been from concluding 2 divine Providence from belief of thofe Miracles. And as for the Prophets; it may be without much labour col- lected from their Writings, that few or none of them well, underftood, how the Order of Nature and the Events of men could be brought to confift with the cogs ie or fi | | ee otion en Senge ny he ot rab Sc a ed AA ~ san pgm epee pn LE a NE i EO ——_ ef Ramapo oe oe schreca at a Sepa ‘ ; : ane Sa ane Danaea “ AADAD ISLES OAR aA wenn pen a “ES eT ahd wheat : Naa ; : x Lo E 4: oe oo as OE es sR, Re ccealliediesadaiian rie & aa EGER ‘ oo 3 } 2 iad oe ee . i bs i 2 = HE te a UF ene iam Se a < Ag i } ; ey : + ; 3 j [3 Fy . t & a oh j = BE ’ : ai 3 * fia b ¢ # i] g € tae | ie a oF} ; bie : ‘ 3 F } t a } # ; 4 i iia * ait E ie fa ie ; | a ‘ i Fi ‘ i), i : met ot ' 2 ee j > ; j ; { = a ; ; : = is! ; 4 e | . H 4g i ; i ba ; bod ie ; 2s ai eee t i t j H ! a) a 33 H 5, 5 eo ] E 2 2 t 3 x 1h y 7. | : : Ee & f ei be ' a | pie} ; be te i q Sar “ie . | : EP on 2 Fis : ni ‘ EF} age | 4 Evie t 2 iia . I : : . 3 bat ‘ i ti 2 4 beth i eh it : ee FE is an) a ‘ . a) ‘ a tt R 2: est) a j j t Fit r : 4 pai ee 4 Et } oa ti i fees. PERE 3 Bs beet | ; eee 2 i . P| Pan “i. i % rata - i Heed = R p By “ , 5 5 | ayn} 4 " pgs ° : 3 tt 4 q . ey , = Z ae hic y i Hap > © ite be ae Pa ae ee a = 4 i 4 + Hy 5 Pa bat : t z ae | < at z ane : j >. ks t a ot 4 er ea red f tH t ‘a: i it ' eit sf “ERED f . En bot Hi ‘ | Be BEY ; ‘ FER : : bre het EER : : te t } Peet ; $5: aa 3a a Ee = {t PEt : F Eis i MET 2 E eel aoe ani} 1h : ‘ Bil EEHT : “BH 4 pit cit ; ~ asi ¥ p it i bel ‘ t Et HT Feu E FASE : tH Z foie 3 { aa : } ; - i bo Bay a ae , bok < SP ; Poy Pa i i i - . a5 oa . F 3 . 4 a aoreee ' ; Bile ‘ i t ae Sa } Bae zie tk « Pete Wet cul j * vet \ ee ee PR Shs TT Pe fd oh FH in = eevee 4 pear arenamnaryrs a = = SS ee Soe SSDP . re “ age Ae GANAS TSR en eS felfa Greek, and with the Fems a Jews that is, conform’d. ——— — ———- ~ = ae ee SS SS 2 oe eee Notion they had form’d in their Mind of the Providence of God : which yet hath been always very clear to Phi- fofophers, who endeavour from clear Conceptions rightly to underftand things as they are 3 thofe Imean, who con- ftitute true Felicity in nothing but Vertue and Tranquil- lity‘of Mind, not {tudying to bring Natureto obey them, but on the contrary to bring themfelves to obey Nature : as certainly knowing, that God directs Nature, as the uni- verfal Lawsthereof, not as the particular Laws of humane Nature require 5 and fo that he takes care not only of " Mankind , but of the whole Univerfe. Conftant it is therefore, and that too even from /acred Writ, that Mira- cles do not give a true -knowledge of God, nor clearly teach his Providence 5 whichis what I defigned to prove. And as for what ts fourid in fome places of the Scripture, that to fome unattentive Readers may feem perhaps irre- concileable to this my Doétrine 5 as ¢in Exod. 10.v. 2:) that God hardued the heart of Pharaoh and the hearts of bis Jervants, and fhewed wonderful Signs before them, that the Ifraclites. 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 Fews had fuch. Opinions, as that they might be eafily convinced by thofé. Miracles. For evident ‘it ts, that: the-Prophetick Reafons mentioned in Scripture, or fuch as are formd from Reve- lation, are drawn, not from univerfal and'¢ommon Not — ons, but from the granted .¢however abfird’) Opinions: of thofe to whom the things are reveal’d® or whom the holy Spirit intends to:convince. Which might here, if FE . had not firmly. refolv’d not to prolong: this Difcourfe by Digreflions, be prov’d from many Examples, ‘and‘alfo by the teftimony of St. Pan/, who with thé Greeksmade him- his- r 16, J. | He his Do€trine fometimes to the common Opinions of th Gretians; {ometimes to thofe of the Jews. But though the Miracles done in the fight of the Egyptiavs might con- vince them, and the Jews alfo, from their common Opi- _nions: yet could they not give a true Idea and knowledge of God, but only bring both Nations to concede, that there wasa divixe Numen more powerful than all-things known to them, and that this divzve Numez took more care of the Hebrews, all whofe Affairs at that time fuc- ceeded moft happily even above their hope, than of the Egyptians or any other People whatever 5 but ‘not that - God.takes equal care of all men, which Philofophy alone can teach. And therefore the Fews,. and all other men who have not, unlefs from the difparile ftate of humane Af fairs and the unequal Fortune of men, known the Provi- dence of God, have perfwaded themfelves that the: Fems Nation was more beloved by God than the-reft of Man- kind, though the Fews exceeded not the reft inthe Perfe- Ctions of humane Nature, or in their Inclinations to Ver- tue and Piety 5 as may be fuon collected from their Hifto- ry. [conclude therefore, that Miracles teach not men the true knowledge of God and of hisProvidence : and find my felf at liberty to proceed to my 235349 XK. THIRD Pofition, which. you may remember to be this; That according to the true fence of the holy Scrip- tures themfelves, by the Decrees and Commands of God, and confequently by the Providence of God, wothing elfe is — fignified but the fixt and iamutable Order of Nature + that is, that when the Scripture faith, that fuch or {uch athin wasdone by God. or by the Williof God, it doth really mean no. other but this, that the Fac was perform‘d ac- cording to the Laws and Order of Natures; not as the Vulgar thinks, that Nature ceas’d to proceed in her pes s 3 | courle * Pp sa ag wn) yp hes courfe whilft the thing was in doing, or that her Order was for fome time interrupted. The Scripture indeed doth not directly teach fuch things which belong not to the Doétrine thereof ; becaufeit defigns not to fhew the ‘Natural Caufes of things, nor to teach things meerly fpe- eulative : and therefore what! here propofe to my felf to prove, muft. be by confequence deduced from fome Hi- ftories ofthe Scripture, which are cafually related prolixiy _ and with many Circumftances. Of which I will produce | a few, as Examples of the reft. a | In the firft Book of Samuel, chap. 9. and verf 15,8 16. it is related, that God reveal’d to Sawel, that he would fend Sau] tohims and yet God fent him not exprefly, as men are wont to fend Meflengers on purpofe to others, but this Miflion of Saul by God was nothing but the very Order of Nature. ForSaz/ was in queft of Affes which he had loft ( asis relatedin the fame Chapter ) and now de- liberating to return home without them, by the countel of hisServant he diverts his Journey to the Prophet Sa- muel, to know from him where he might find his Affes, nor can it be collected from the whole Narration, that he had © any other Mandatefrom God, befides this Series of natu- ral Caufes or Order of Nature, to addrefs himfelf to Samuel | ee In Pfalw 105. v.24. tis faid, that God changed the mind of the Egyptians, fothatthey hated the Children of Jfrael 5 and yet that this w#tation allo was wholly natu- ral, appears from Exod. chap. 1. where an account is gi- ven of the Reafon, and that no light one neither, why the Egyptians reduced the IfracHtes to Servitude, v7. left - the Lraelites being grown too numerous and mighty, fhouldin cafe of War joyn with their Enemies and avers power them. | hilar tae cae late tt ala ae | Se 2) ~- a ‘. ¢ "I \ : ‘ » “ > x its res : ae a: . a - n re ’ ; i * Y om va > : f ~ ‘ z a ‘ e F, . J mene d . A 4 Pr ae e ti ~ { * Y t ART ae TBR SE rat ES RR a A A a : : nee ara us pe ap CCR : 2 ATP ANE EO er ns TONE ORR RTS e.2 sani _ i ho ateralika SEEF Re ‘ : i NRC ; wy ‘ ) isktaenpnasnemmann i ENE NOR MONON NTE Tem MIO aay oe i " ° : var r cesta ania SOAP PRM ey ee suseeeteininareresne nena Teen == = ana ugeliceles? X4 : - = > Feta x 7 ie sinrernn = i my x 5 inc? chili Tm mane NA ENRON Bhs haat gece ae Shaan taererert TEE ITTT § PRIS BURNEY AIR ar IC peter seererrrr reer ais =< ‘ ~ Tiki Ranierpames wane wis Dye T tg & a $: Ca Te , ; Se ee tren ee yh acme nabe ma ge ae a a ie Sak eae e rare = = <== E ana nia - led aaa ; : en sl ai i tal. 2 eRe 4 if r ¥) SS EMU DN Ieee Pah 5) y a rt = RO ate pe Oe eRe Aaj te i see EEARDE TOTES ma a + ye ba treat Aah : " laa M4 pape py rayerte iy ii ideal tel aha EC aa a LOANS CRN HEE ORION a 1 OM 72 ; oo si us ‘ ee 7 eect h ——— . ——— we - " : wa — ceeemaegsrererereen: Fs dana ease oa cs Stree re aa ee . a Hides CoN: , = = r MUM ct a eee eee emninentie= ears pea a —_ devi nics imeniininnineld ie Et bal ' sary a eeemeenl nas SAN ae SeT 8 wee ee en ine fy tire Ss sa ss } Pree 1 Bue: re oR i ‘ i me Sa lll ren ities DELO ERS aa Boia ‘ i i ; DSP 2? ‘ ‘i t F By, Tee TOT Sas Ri We as POEM LG TEPC eames : sae a nt iin ra peti f if ve j sig ak 7 hay eis ye , Wala Ghsltuel iia) fh | ‘ ' ' 4 eran ~ yes hero cea “ es p g 5 ae ach Sahay Aha sap item na Sean Bil. a) PUPAE Mp3 me CEI! a - — ae rg SDs bait {vs ite nad i. 4 is is 4 " vem p he Wht ah ; i huss P gas iy Sao Nb oa fi : . the niny a =" ST de ia Sapgetnen cose Wishewrapariaatiar Sc wan tan eae Sp a kT A a a a ea la Sighs ; uate dames eta rere SURE: LNT ENTE a PRY Irt cn ec IE MTEC Sh , . . - i “- - ») . ‘ ‘ Aa. he, i . . . 79 aoa tow: : J AEN ee Nery, om eae Cow caer - jane areata - . . ene ay emt oo - _—— ~- ci St REET NS SAO LT SB NEIL IAAL iA tlt asap a ETI Lt 2 RRC SS ee Sar ee only related infhort, that at the bare beck of Mofes, and the {tretching forth of his Hand, theSea flowed back up- onthe Egyptian Hoft, without the leaft mention of any Wind that might impel the Waters: and yet in the Caz- tzcle, or Song of Mofes, (chap.15.v. 10.) "tis {aid ex- pre{ly, this Miracle was perform'd by God’s blowing with 4 molt violent Wind upon the Sea, } ae | AL. Here fome perhaps will objec?, that we find in the: Scripture very many things, which feem abfolutely inca- - pable of Solution by any natural Caufes whatfoever ; as. that the Sins of men could caufe Famine, and their Pray- ers bring down Rain and canfe Fertility ofthe Earth, and that Faith could reftore Sight to-the Blind; and. others. equally ftrange, But this Objection [have ( Fthink ) prevented, where I aflerted, that-it 1s not the defign or. icope of the Scripture.to teach the knowledge of things. by their next Canfes, but only to relate them in that Or. © der or Method, and in: thofe Phrafes, by which it may moft efficacioufly move men, and chiefly the Vulgar, to, Devotion and Reverence toward God; for which Reafon itinany times {peaks of natural, things, yea even.of God himfelf very improperly 5 as aiming to. affect.and occupy the Isaginzation of men, not to convince their Reafoz,. For fhould the Scripture relate the Fall and Devaftation- of any Empire, Kingdom, or Commonwealth, as politich' — Fiistorians are wont to do, affigning all the remote, con. current ,. and proxime Caufes. thereof’: the Narration — would not at all affect and commove the common People : who yet are apt to be ftrongly furpriz'd, and as it were eharm’d into Admiration and Devotion,. when the whole. - Revolution.is defcribed in Strains and Figures of Poefe, and referr'd only to'the immediate Power and Decree of God. When. therefore the Scripture relates, that the — ‘ on - a Rchaty wnslhedaeligicesated stn rr tee timers: 5 eluaey lay hiaptildenbn. eae SERED rma aa PAE ISL cto atavab bie on atone we > ; ao a LG dene net a We oo age Ne Rn eaice REAR PTH AL SEU ; i ALN AEN Fee RCO CRRERNAST OTS tah ° prerts ny sere F a ¥: ? POETS PE TRCN on Oe ae te “ sini Se — - : : : St a emia etre avesym aS nye ala siadascaniarsk * f me ye H > g yc! me c oot . - ~ ip neds i : : ‘i * \ ee i: Ss \ , } 2 ; . « - 4 c 4] ~ on — A ‘| ecpteeiannccaiiolen eter atts. mere opr mrager tetere eee een ee ces eee athena STI NEY Aine reer rs Sere ee SO FTGBAAIRAAM SUR DAMEN SIGE A. AY Sac ens aes ORANG pb Jad) ths abel TTT TTS ~ rire —ty ere money < 4 T TFET rt “ “ q be he once es oe yack a 9 os) eae eis et : = ————— 3 7" Sean eyren rms ahs AFR E C O a Fee 4 Takes ela here SE MU ELAS mm eceeneees se et SS Sa z - = nec mngemtgemntan nee ene een ne nna ee neat a ST Ses ee ve 4 SS eee bia el leaner teat cere hie oe ap = fi eile we SE ag i ET TE RR Lg enna eS — SPREE — Se ee ee i pest dit BBvabei a re SE te ee ae a eee ta at ee ee omens — SS ; R e insai if : ae SS Ee seine aseasmcantecai ue ath ‘ i re Pe es - Bae bi His ek snmp emery yee ne enon ome RO oot Se TTT Be aah ke ys i that in AISI R Sethes Wh) GG Soliie kA WR SS Leemeeesrrrerts - oe ae “ 5 bY ay ' : 5 Heo | ' i 2 \ . ys, 4 ? ee y . ik ee ‘f Sai ee SScan é ma SRR ston nsceeer trent nt ts sda eeretsi vant ssl metre eter tn erence eet eres oe ewe iy 5 CUR § sa arcuate ~ * rf PB CAS ELD SRD PR sere OP rR em gett nae ee phn han oa mabe cial ee OE x : Abe Riv Rcoareennce aarti eS a eee ea pr ona rane cen eae me NRTeL aT 2 aa ee PATON 4 pnt “ree ie Said he nei Ube, atta SA aR = sea ts ig a wg IC SEILER NR ae a a eg SS ERS Se coma Bag ae ae ae A Ee eT ET on, sik DiS RR ange grey: aa thy et i ert i po + x ¥ ~~ z) : Ry ae: ‘ lod a ert etal Se heer er creas ee bapa ta a ES ee —s OEE Rat aN EZ GONE SPR ee Jy x « e [ 2g } [ 4 Pe LP 2 Lode eo gee 3. : : : Poe aa t 3 } oF : . 2s a A CE ag A —— — pg 2 REIS et on ee Soe ( 21) Earth. became barren for the Sins of men, or that the Blind recover’d Sight by Faiths we have no more reafon - to be. moved to-admiration, than when it tells us, that God is axgry, forrowfil, penitent of his Promifes or Fats, mindful of his Promife upon fight of the Sign pre-ordain’d, and many other like things, which are either deliver'd Poetically, cr related according to the pre-conceiv’d Opinions and Prejudices of the Writer. Wherefore we here abfolutely cozelude, that all the Events that are true- ly related inthe Scripture to have come to pafs, proceeded’ neceffarily (as all other Contingents do) according to the immutable Laws of Nature; and that ifany thing be found,, which can be apodidtically demonftrated to be re- pugnant to thofe Laws, or not to have followed from them: we may fafely and pioufly believe the fame not to have been dictated: by divine Infpiration, but impioufly added to the facred Volumes: by facrilegious men: for: whatever is again{t Nature, is againft Reajow; and what-. ever is again{t Reafon, 1s 2b/urd, and therefore alfo to be rejected and refuted. | Prey XII. But left any man fhould, by: mifmterpreting any: Miracle, fufpect that he has: found in the Scripture fase: : thing that is repugnant to the Light of Nature or right: Reafon; it concerns me now tocometothe FOURTH and Jaft Part-of-my prefent Subject; ox. the Interpretati-- ow of Miracles. Of this therefore F will deliver a few of many Thoughts, and by an Example or. two-endeavour ’ to illuftrate them... , se —— It very.rarely happens, that men relate any Aion fim- ply, and-as it was really done, without mixing with it~ fomewhat of their own Judgement. Nay when they fee- or hear any.thing new and furprizing, unlefsthey circum-- fpeGly defend themf{elves from. their own pre-conceivid: | | | Opini=- & Hi +e { en (222) have come to pafs; chiefly if the thing done exceed the Capacity of either the Reporter, or the Hearer, and when _ the fame is likely to bring fome confiderable Advantage or Emolument tothe Reporter, if 1 be believ’d to have come to pafs infuch or fucha manner. Hence doubtlefg it comes, that men 1n their Chrovicles and Hisfories rather relate their own Conjectures and Opinions, than things as they were really done; and that one and the fame Cate or Event isby two men, of different Opinions and Judg- ments, fo diverlly related, that they feem to fpeak, nor of one Cafe, but two 5. andin fine, that it isnot very dif ficult to.a man that reads with attention, to inveltigate — the) Opinions of the Chrozagrapher or Hiftoriaz meerly from his Narrations. To confirm this, I might bring hie ther many Examples, as well of Philofophers, who have written Natural Hiftories, as of Chroxographers; if I did not think it fuperfluous fo todo. I will therefore content: my {elf with one pertinent and remarkable Example taken out of holy Scripture, and then leave the Reader fromm thence to judgeof the reft. © | } In the time of Fofhua, the Hebrews ( perhaps with all other Nations.) believing the Sv to: be carried round the Heavens in itsdiurnal Motion, andthe Earthto ftand» full perpetually: 5. accommodated ‘to this their pre-cons: ceiv'd Opinion, the Miracle that happen’dto them, wher. they were fighting againft thofe five Kings ofthe Amo- rites... For they have not.fimply related; that’ that: day wasilonger than any other day 5 but that the Sun’ and Moon then f{tood {till, or ceas'd from their Motions, And’ this: could not but ferve mightily to their advantage, at that Opinions, they are forthemolt part prone to befo blinded and pre-poflefsd by them, that they apprehend in their Brain quite another thing than what they fee or hear to ~ A> A ORRIN = TE A EE NE RE ines . ~ that time, to convince their Ethxick Enemies, who ado- red the Suz and Moow, and to prove by Experience it felf, that thofe celeftial Luminaries were under the Com- mand of anotherGod, at whofe beck they-were forced to {top their Courfe, 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 pafs. far otherwife than it might really have hap- pend 5 and related thefame accordingly. To interpret therefore Scripture- Miracles, and to underftand from the Narrations of them, how they really happen’d ; ’tis ne- ceflary.to know the Opivions of thofe who firk reported them, and who-tranfmitted them down to after-Ages by: their Writings; and to diftinguifh the Narrations from that which their Authors Senfes might reprefent to their furpriz’d Imaginations : otherwife we fhall confound _ their Opinions and Judgements with the Miracle it felf, as itreally cameto-pafs; nay more, we {hall confound alfo things which-have really happen’d, with’ things purely zmaginary, and which were only. Prophetick Reprefentati-. ons. For in Scripture many things are related’as real, and’ which were alfobeliev’d'to be real even»by the Relators. themfelves:; that: notwithftanding were only Reprefenta- tons form’d in the Brain, and meerly imaginary: asthat.. God, the fupream Being, defcended'from- Heaven (Ex-- od. 19.v,28. and Deuteron.5.v, 28. upon Mount S7zaz, and that the Mountain therefore {moak’d} becaufe God. came down upon it furrounded with F ire; that Elis afcended to. Heaven in a fiery Chariot drawn-by fiery” Horfes: which were only Reprefentations accommoda-- ted to their Opinions, who deliverd them -down to us, . as they had been reprefented tothem, viz, as things adtu- ailydone,. For all men of Underftanding above the Rab- - a. | : : | | ble, a . os LC 2a oe ble, know, that God hath no right nor left Hand, that he is neither moved nor quiet, uncircumfcrib’d by Place, but abfolutely infinite, and that in him are comprehend- —edall Perfections. All thele Proprieties of his, I fay, are known to thofe confidering men, which judge things from ‘the Perceptions of a pure InteV/ec#, and not as the Imagi- nation is affected by the outward Senfess as the Vulgar is wont, which therefore imagines God to be Corporea/, and like an Emperor fitting ina Throne above the Stars in the Convexity of Heaven, the diftance of which they believe not tobe very great from the Earth. From thefe grofs Imaginations and Opinions of common Heads it 1s, that the Writers of holy Scripture, accommodating their Nar- rations many times to vulgar Capacities, defcribe many Events in Expreflions familiar and fuitable to thofe pre- conceiv’d Opinions 5 which therefore ought not to be re- ceiv’d by Philofeplers asreal. Befides, to underftand how Miracles really happen’d, tis requifite to be well vers’d inall the Idiows, Phrafés and Tropes of the ancient He- brews : for he that doth not underftand and attend to all thefe, will be apt to feign and add to the Scripture ma- ny Miracles, which the Writers of it never thought of 3. and confequently remainignorant, not only how the Mr- racles that have been written, came to pafs, but even of the true Sence and Mind of the Writers. For Example, the Prophet Zacharias (chap. 14. v.7.) {peaking of War to come, faith; Avd it fhall come io pafs in that day, that the light {hall nct be clear, nor dark —— But it foall be one day which fhall be known to the Lord, not day, nor night 3 but at evening time it foall be light, &c. Now by thele words he feems to predict a mighty Miracle ; and yet toa manconverfant in the Language, Phrafes, and Style of the Prophets, it will foon appear, that nathing 1s — by him but this, The?the Buttel foal! be fiercely fought by both fides, the event of 1t al the day known only to God, but in the evening the \ews fhall obtain the vidfory - for in fach Allegories and Phrafes, the Prophets were wont to fore- tel and write the Vidories and Calamities of Nations, fig- nifying thofe by light and day, thefe by darkuefs and night. Thus we find Efaza (chap.13.) defertbing the Ruine and Devattation of Babylon in thefe words; Ine Sters of Heaven, and the Couitellations thereof, foal wot give their — light 5 the Sun shall be darkened in his going forth, and the Moon fhall not emit the fplendor of her light : which Prodi- giesno man of Underftanding believes to have happen’d at the Deftrudtion of that mighty City 5 as neither thofe. the fame Prophet adds in the fubfequent Verfe; [a7 | foake the Heavens, and toe Earth fhall remove out of her place. Thus again inchap. 48. ver{.ult. to fignifie to the Fews, that they fhould return from Babylon to Fernfalene _fecurely, and fuffer no thirft in the Journey, he faith; And they thirsted not when he led them through the deferts 5 he caufed the waters to flow out of the rock for them. By which words, F fay, Efaia intended only this, that the Jews thall find Fountains in the Deferts (as Travellers commonly do ) with which they fhall mitigate their thirff, For, when by the confent of Cyrws they went to Ferufa- lem, tis evident even from the Hiftory of their return thi- ther, that no fuch Miracleshappen’d tothem. After this manner of fpeaking, ‘inthe holy Scripture occur very ma- ny things , which were only old modes of expreflion among the ‘ews, and therefore ought not to be interpre- ted according to the Letter, chiefly where Miracles are rafhly fuppofed to be intimated. To reciteall thefe, is Cafter what I have here faid:}) unneceffary 5 and all I would have remark d in the general, is only this, thatthe Ge —— ( es ae : ee Hebrews were accuftomed in thefe and the like phrafes to — fpeak, not only orzately, but alfo, and chiefly devotely;. kor which very Reafon in the 1/f. of Kings, chap, 21. and F2b 2. v.9. 1s found, to dle/s God, for, to curfe and tor the fame, they referr'd all things immediately to God, and therefore the Scripture feems to relate nothing almoft but Miracles 5 and that too whenit {peaks of things moft plainly natural, of which I have already alledged. fome Examples. When therefore the Scripture tells us, that God harduzed the heart of Pharaohs wearenot bound to believe, that it fignifiesany thing, but this, that Pha- — rao Was contumacious or ob{tinate. And where ‘tis faid, that God opened the Windows of Heaven, we may fafely. interpret the words to contain. no other fence but this, that Kain fell down fromthe Clouds.in great abundances, ce rc de aliis, If our Reader then, laying afide all fuper- {titious Prejudices, fhall be pleas’d to confider and remark thefe luftances, and withal know, that in the Scripture many things are related briefly, without any Circumftan- ces, and imperfectly ; Iam fully perfwaded, he will there-. in find nothing that-can be apodictically demonttrated to. e repugnant to the Light of Nature or right Reafon, but on the contrary many things, which how obfcure foever they may feem at firft,, he will be able, upon a little Exa- - men and Meditation, to underftand and interpret accor-. ding to the genuine fence and meaning of the Writer. And thus, I think, [have with fufhcient clearneis proved what I intended.. > ~ XH. But yet, before I put an end to this Difcourfe, there is one thing more, of which it concerns me to ad- vertife the Reader, and ‘tis this ; That the Method here propofed for Interpretation of Miracles, ought not to be. accommodated to the prejudice of Prophefies said ad 3 = “ a ire= frequently in the Scripture. For of the/e nothing ought to be affirm’d, but what may be concluded from Funda- mentals reveal’d in Scripture; whereas the Conclutions precedent in this Difcourfe, have been inferrd only from . _ Principles known by the Light of Nature. Prophetic ts a thing which tranfcends the limited Capacity of humane ~Underftanding, nor can any man comprehend wherein chiefly it confifteth , unlefs from Fundaments reveal’d, which are purely Theological, But as for Miracles 5 be- - caufe what I here. principally enquire ( viz, whether we may fafely admit, that'in Nature any thing can poflibly happen, that isrepugnant to thé eternal Laws of Nature, — or that may not follow from them ) is a Queftion Péi/ofo- _ - phical : ¥ have therefore thought it, as more proper, 1 alfo more advifed, to inveftigate the fame from Funda- ments or Principles known by-the Light of Nature. | fay, more advifed; becaufe I could have folved this Que- {tion from only Pofitions and Fundaments of the Scripture it felf; to manifeft which, I will now briefly thew the poflibility thereof. os | -— The Scripture in fome places affirms of Nature im gene-- ral, that fhe perpetually obferves a fixt and immutabie Order; asin P/al. 148. v.6. Hehath establifbed them | the Heavens and all the Celeftial Hoft, gc] for ever : he hath made a Decree which fhall not pafs : and Ferenm. 31.v.35, 36. Thus faith 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 thofe Ordinances depart from before me, faith the Lord, then, &c. And the Philofopher in his Ec- — clefiaft.1. v. 9. faithexprelly, that nothing new happens in Nature : and in verf. t1,12. illuftrating that Aflertion, adds, that though athing may come to pafs, which feems | fo a ee fe ee Pe RAEN MEN PEA ER) FN SARE PTO ; CoAT ok SPN sack Ae aD ORR ee rasa RI That ye : ‘ ‘ Reais Sia terre ( 28 ) — new, yet reaily ‘tis not new, but the like hath happen’d in Ages fo long fince paft, that no memory of them has reached downto'us: There és, faith he, xo remeuwbrance of former things; neither fhall there be any remembrance of things that ave to come, with thofe that fhall come after. Again in.chap. 3.0.2. he faith, That God hath appointed a Jedjon to overy thing, and a time to every purpofe under the | Sua: And at verf14. he faith farther, ] know that what- Joever God doth, it fhall be for ever s nothing can be put to it, wr any thing taken from at, &c, All which Texts mott clearly teach, that Nature always keeps her fixt andim- mutable Order, that God hath been the fame in all Ages, as well unknown as known to us, and that the Laws of Nature are fo perfect and fertil, that nothing can be ad- ded unto, nothing detracted from them, and in fine, that Miracles are not lookt upon as new things, unlefs by rea- - fon of mens Ignorance. Thefe remarkable Truths there- fore are ( you fee) exprefly taught in the facred Books : butinthem itis no wheretaught, that any thing can hap- pen in Nature, which is repugnant to her eternal Laws, or which is impoffibleto follow from them and therefore I think it unreafonable, to impute fuch Doétrine to the Scripture, To thefe Arguments be pleas‘d to fubjoyn fome of our precedent Reafons, vz. that Miracles require Cau- fes and Circumftances, that they neceflarily proceed from the divine Decree, that is (as we have {hewn even from the Scripture) fromthe Laws of Nature and her eftablifht Order, and in fine, that Miracles may be wrought alfo by Seducers and Ivpoftors , as is plain from Dent. 1 3. and Mat, 24. v.24. and then, Iprefume, you will perceive it to be genuinely confequent from all thefe Premifles, that WMiaracles have been zatural things, and ought foto be ex- - plicated, as to feem neither zew ( that I may ule Solo- : a uton s 4 j é Pt sare 2 | | p44 ; ' | bed Se te =< RS } j ; ; ; a e: E aS Se ee 3 % eS . ae ae n Pare Ke F ‘ ’ , & y iat ’ ' ; Sora A 2 4 ‘ a } rt a : ‘J Co ercortemtsr 3 err: 5 oe ety RS ta Nas vie sory emote ten «2 Potagh terse aa Ntihannpee hmastet Nok are SS PsSeh SHitere tee Sr ee ee Ste Fw cay sae me yee Sa Ea Sa =: sneer rer ae ae bt ae gS ea ee ea ra - = — psa Sadie tain eas = es ciecaieaaali we > Si ay kU ae Ant es a rit serene c AEE TI ee a SO Rah aL. PURE ? sek = Shs achat PAYEE *: HATA > ETT ENS TT > st tee ahem ae me » 5 ws: ny eet ve 4 spinrinteiuct Z ary My + j ¢ Speen? 1s. Oy Aur we cisely aa ‘ ‘ a Sec \ re at ba ee PY WY : + a ‘ : MM . , : Pia Pes , oS ae ° y be 4 iy) ‘ : cron ¢ area = 3 iP RMN 8S Me ie a a ta a ‘3a a RR re ee athe nn = aa tacecatow — Cag yy mon's word ) nor repugnant to Nature. And that you may the more eafily fo explicate them, Ihave fet down fome certain Rules taken from the Scripture it felt. But thoughI fay, that the Scripture teaches thefe things, yet I donot mean that it teaches them as Precepts or Documents -neceflary to Salvation, but only that the Prophets embra- ced them as wedo : and therefore it is free for every mam tothink of them, according as he hall judge tt moft con- ducive to his devoting himfelftothe Worfhip of God, and. the/Exercife of Religion, with his whole mind. Which agrees exactly with the Sentiment of that wife and grave - Author Fo/ephys, expreft in the conclufton of his 24. Book of Antiquities, inthefe words. Nulus veri difcredat ver- bo uirvaculi, fi antiquis hominibus, G» uealitia privatis via falutis liquet per. mare facta, five voluntate Dei, frve fponte revelata : dum G» eis, qui cum Alexandro Rege Macedo- nie fuerunt oline, ©» antiquitus a refiftentibus Panephilicun mare divifun fit, C cunt alind iter non effet, tranfttum pre- buit iis, volente Deo per enw Perfarune destruere tuperinm ee hoc confitentur omnes, qui aitus Alexandri fcripferunt. De his itags ficut placuerit unicnigs existimet. In which ‘Fofephus ea Pe oN his Judgement of Miracles. I add alfo that of Valefivs, a pious man and profound Phi- lofopher, who ( iz facre Philofopbie cap. 57.12 Pfal.77.) having aflerted that the Mazza'wherewith God fed the Ifraelites inthe Defart, though different in fome qualities: from other forts of Manna defcribed by Phyficians, was yet produced fecuzdum leges nature, wilely fubjoyns this Defence of himfelf. Neg; enim elevo Dei concurfum, cum naturales rerum caufas inveftigo 5 fed laudo infinitan ejus fapientiam, qui tia ounia difpouit, wt etiam que portento- fifimea fant, videantur bona ex parte fecundu2 naturalent rerum ordinen eveniffe, 9 sanctus gee ee LRN ee TN ey Rng TE TT ET Re a ve eR TINS rey ar PMTs Re ot RE VF re 4 . ‘ - f Wer : ¢ * ; 4 3 er r = “ Neen mere n- — i ‘ ii } : ER SP iP etait) ~ ‘ “ eo oy = Drsnee > rs ener > x i yap 4 ‘0 AiCSER aie hes Reed > Es ,2 ” a f - a : ate Dae - PS Bes cat RE SY ARREST, PR at nee eee : " 3 { 4 . : » $ Pye | “iB ‘ : Ny ; ye: \ “ fs Sn A) * + ”, 7 Cheo OAD AST HAAR UALIN. POEM ARIUSY . ° a len ets tite f eacaowiastenssrene: Seen ee RGR a. ee a rece pm rere = ee tnbee: = ere IS i SE a A eee = ite Esa eee = —— Ses Feat ° pe Rope ne panei i Pee me ene shay Sarre OTe z ar pages aN on _ abe on es ee, ? i ¥ STITT ES ee ee r- ae ee ites 8 id . Pest oe = i atti thing otf ra oe Sh Beet. y AG ERM ASIN TA a ans 5 GaN " zi s pave é aa vay ‘ Bee 3 ‘ : mi € eee Sandus Au guftinus 72 Epiftola 7. queeft ad Marcellinum, Si ratio contra divinarum Scripturarum autoritatem redditur, quaxtvis acuta fit , fallit veriftmilitudine , nam vera effe non potest : rurfum, {t manifeftilfime certeg; ratio- ni, velut Scripturarum fanharum objicitur autoritds 5 non intelligit qui hoc facit, ¢» non Scripturarum Warum fenfun, ad quem penetrare non potest, fed fuune potius objicit veritati nec quod in eis, fed quod in feipfo, velut pro zis, inventt, _ Opponit. | Burnetius z Teluris Theoria facra, lib. 1. cap. ult. Ot in deducendis rerum originibus, non temere recurren- dum eftad Primau Caufam 3 ita wec inexplicandis effedis (iugularibus , ad Miracula. Hoc omnes agnofcunt , atg; etiam fruftra ac temere eo recurri, cuut res aliunde per cau- fas naturales fatis explicari poteft. Satis autem explicatur aliquod Phenomenon, cujus rationes redduntur adequate, idq; juxta analogiam Nature: ita fcilicet, ut cetera Natu- va eidem explicationi conjentiat C fuffragetur. Dr. Sprat iz bis Hift, of the Royal Society, pag. 360. It is a dangerous Miftake, into which many good men fall 5 that weneglec& the Dominion of God over the World, if we do not difcover in every Turn of humane A@ions many fupernatural. Providences, and wiraculows Events. Whereas it is enough for the Honour of his Go- | . vern- : ee ‘ - 5 = | a * : eS tree 3 = é . f . a A . S : : re * » yernment, that he guides the whole Creation in its won- ted Courfe of Cafes and Effects: as it makes as much to the Reputation ofa Princes Wifdom, that he can rule his Subjects peaceably by his known and ftanding Laws, as that he is often forced to make ufe of extraordinary Ju- {tice to punith, or reward. | PARDEE i sett S iste nat sina | be 4 + ES Re A RC ROL A IR crea n= Vrs een peta me en aa ecrea er aarti ee EN AN APTOS LS BORAT ENGI OT MI Hd AOSD ARN RS AT. Doane AVDA RON GEE? “ : 1 5 . i i - we at am wes TERENAS ON eT aE Suhail arek ya. Gas ; ue P ‘ NHN ‘ r 1, s ‘ oe " — a p Paeenniehienamnleneaaemmennenn Seas SA ae neater tt natant ynncrctnnn nome ph antec Resta aly timber dna ie ately wma lanky ine ener ncn at entangle an antl et Sal an tt lik tai ER an tL a lt Rt lot Ar mt 3 N . me