requirements of the particular laws of human nature, and trial, therefore,
God's scheme comprehends, not only the human race, but the whole of nature.

(54) It is plain, then, from Scripture itself, that miracles can give no
knowledge of God, nor clearly teach us the providence of God. (55) As to the
frequent statements in Scripture, that God wrought miracles to make Himself
plain to man - as in Exodus x:2, where He deceived the Egyptians, and gave
signs of Himself, that the Israelites might know that He was God,- it does
not, therefore, follow that miracles really taught this truth, but only that
the Jews held opinions which laid them easily open to conviction by
miracles. (56) We have shown in Chap. II. that the reasons assigned by the
prophets, or those which are formed from revelation, are not assigned
in accordance with ideas universal and common to all, but in accordance with
the accepted doctrines, however absurd, and with the opinions of those to
whom the revelation was given, or those whom the Holy Spirit wished to
convince.

(57) This we have illustrated by many Scriptural instances, and can further
cite Paul, who to the Greeks was a Greek, and to the Jews a Jew. (58) But
although these miracles could convince the Egyptians and Jews from their
standpoint, they could not give a true idea and knowledge of God, but only
cause them to admit that there was a Deity more powerful than anything known
to them, and that this Deity took special care of the Jews, who had just
then an unexpectedly happy issue of all their affairs. (59) They could not
teach them that God cares equally for all, for this can be taught only by
philosophy: the Jews, and all who took their knowledge of God's providence
from the dissimilarity of human conditions of life and the inequalities of
fortune, persuaded themselves that God loved the Jews above all men, though
they did not surpass their fellows in true human perfection.