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 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