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a reference to any ordinary occurrence； either by us； or at any rate； by the
writer and narrator of the miracle。
（22） We may； in fact； say that a miracle is an event of which the causes
annot be explained by the natural reason through a reference to ascertained
workings of nature； but since miracles were wrought according to the
understanding of the masses； who are wholly ignorant of the workings of
nature； it is certain that the ancients took for a miracle whatever they could
not explain by the method adopted by the unlearned in such cases； namely；
an appeal to the memory； a recalling of something similar； which is
ordinarily regarded without wonder； for most people think they
sufficiently understand a thing when they have ceased to wonder at it。 （23）
The ancients； then； and indeed most men up to the present day； had no
other criterion for a miracle； hence we cannot doubt that many things are
narrated in Scripture as miracles of which the causes could easily be
explained by reference to ascertained workings of nature。 （24） We have
hinted as much in Chap。 II。； in speaking of the sun standing still in the
time of Joshua； and to say on the subject when we come to treat of the
interpretation of miracles later on in this chapter。
（25） It is now time to pass on to the second point； and show that we
cannot gain an understanding of God's essence； existence； or providence
by means of miracles； but that these truths are much better perceived
through the fixed and immutable order of nature。 （26） I thus proceed with
the demonstration。 （27） As God's existence is not self…evident （6） it must
necessarily be inferred from ideas so firmly and incontrovertibly true； that
no power can be postulated or conceived sufficient to impugn them。 （28）
They ought certainly so to appear to us when we infer from them God's
existence； if we wish to place our conclusion beyond the reach of doubt；
for if we could conceive that such ideas could be impugned by any power
whatsoever； we should doubt of their truth； we should doubt of our
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conclusion； namely； of God's existence； and should never be able to be
certain of anything。 （29） Further； we know that nothing either agrees with
or is contrary to nature； unless it agrees with or is contrary to these
primary ideas； wherefore if we would conceive that anything could be
done in nature by any power whatsoever which would be contrary to the
laws of nature； it would also be contrary to our primary ideas； and we
should have either to reject it as absurd； or else to cast doubt （as just
shown） on our primary ideas； and consequently on the existence of God；
and on everything howsoever perceived。 （30） Therefore miracles； in the
sense of events contrary to the laws of nature； so far from demonstrating to
us the existence of God； would； on the contrary； lead us to doubt it； where；
otherwise； we might have been absolutely certain of it； as knowing that
nature follows a fixed and immutable order。
（31） Let us take miracle as meaning that which cannot be explained
through natural causes。 （32） This may be interpreted in two senses： either
as that which has natural causes； but cannot be examined by the human
intellect； or as that which has no cause save God and God's will。 （33） But
as all things which come to pass through natural causes； come to pass also
solely through the will and power of God； it comes to this； that a miracle；
whether it has natural causes or not； is a result which cannot be explained
by its cause； that is a phenomenon which surpasses human understanding；
but from such a phenomenon； and certainly from a result surpassing our
understanding； we can gain no knowledge。 （34） For whatsoever we
understand clearly and distinctly should be plain to us either in itself or by
means of something else clearly and distinctly understood； wherefore from
a miracle or a phenomenon which we cannot understand； we can gain no
knowledge of God's essence； or existence； or indeed anything about God
or nature； whereas when we know that all things are ordained and ratified
by God； that the operations of nature follow from the essence of God； and
that the laws of nature are eternal decrees and volitions of God； we must
perforce conclude that our knowledge of God； and of God's will increases
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