(116) I think I have now very clearly explained all that I proposed to explain, but before I finish this chapter I would call attention to the fact that I have adopted a different method in speaking of miracles to that which I employed in treating of prophecy. (117) Of prophecy I have asserted nothing which could not be inferred from promises revealed in Scripture, whereas in this chapter I have deduced my conclusions solely from the principles ascertained by the natural light of reason. (118) I have proceeded in this way advisedly, for prophecy, in that it surpasses human knowledge, is a purely theological question; therefore, I knew that I could not make any assertions about it, nor learn wherein it consists, except through deductions from premises that have been revealed; therefore I was compelled to collate the history of prophecy, and to draw therefrom certain conclusions which would teach me, in so far as such teaching is possible, the nature and properties of the gift. (119) But in the case of miracles, as our inquiry is a question purely philosophical (namely, whether anything can happen which contravenes or does not follow from the laws of nature), I was not under any such necessity: I therefore thought it wiser to unravel the difficulty through premises ascertained and thoroughly known by could also easily have solved the problem merely from the doctrines and fundamental principles of Scripture: in order that everyone may acknowledge this, I will briefly show how it could be done.
(120) Scripture makes the general assertion in several passages thatnature's course is fixed and unchangeable. (121) In Ps. cxlviii:6, for instance, and Jer. xxxi:35. (122) The wise man also, in Eccles. i:10, distinctly teaches that "there is nothing new under the sun," and in verses 11, 12, illustrating the same idea, he adds that although something occasionally happens which seems new, it is not really new, but "hath been already of old time, which was before us, whereof there is no remembrance, neither shall there be any remembrance of things that are to come with those that come after." (123) Again in chap. iii:11, he says, "God hath made everything beautiful in his time," and immediately afterwards adds, "I know that whatsoever God doeth, it shall be for ever; nothing can be put to it, nor anything taken from it."(124)Now all these texts teach most distinctly that nature preserves a fixed and unchangeable order, and that God in all ages, known and unknown, has been the same; further, that the laws of nature are so perfect, that nothing can be added thereto nor taken therefrom; and, lastly, that miracles only appear as something new because of man's ignorance.
(125)Such is the express teaching of Scripture: nowhere does Scripture assert that anything happens which contradicts, or cannot follow from the laws of nature; and, therefore, we should not attribute to it such a doctrine.
(126)To these considerations we must add, that miracles require causes and attendant circumstances, and that they follow, not from some mysterious royal power which the masses attribute to God, but from the Divine rule and decree, that is (as we have shown from Scripture itself) from the laws and order of nature; lastly, that miracles can be wrought even by false prophets, as is proved from Deut. xiii. and Matt. xxiv:24.
(127)The conclusion, then, that is most plainly put before us is, that miracles were natural occurrences, and must therefore be so explained as to appear neither new (in the words of Solomon) nor contrary to nature, but, as far as possible, in complete agreement with ordinary events. (128) This can easily be done by anyone, now that I have set forth the rules drawn from Scripture. (129) Nevertheless, though I maintain that Scripture teaches this doctrine, I do not assert that it teaches it as a truth necessary to salvation, but only that the prophets were in agreement with ourselves onthe point; therefore everyone is free to think on the subject as he likes, according as he thinks it best for himself, and most likely to conduce to the worship of God and to singlehearted religion.
(130) This is also the opinion of Josephus, for at the conclusion of the second book of his "Antiquities," he writes: Let no man think this story incredible of the sea's dividing to save these people, for we find it in ancient records that this hath been seen before, whether by God's extraordinary will or by the course of nature it is indifferent. (131) The same thing happened one time to the Macedonians, under the command of Alexander, when for want of another passage the Pamphylian Sea divided to make them way; God's Providence making use of Alexander at that time as His instrument for destroying the Persian Empire. (132) This is attested by all the historians who have pretended to write the Life of that Prince.
(133)But people are at liberty to think what they please."(134)Such are the words of Josephus, and such is his opinion on faith in miracles.
