(Exod. x:14, 19). (78) By a similar Divine mandate the sea opened a way for
the Jews (Exo. xiv:21), namely, by an east wind which blew very strongly all
night.

(79) So, too, when Elisha would revive the boy who was believed to be dead,
he was obliged to bend over him several times until the flesh of the child
waxed warm, and at last he opened his eyes (2 Kings iv:34, 35).

(80) Again, in John's Gospel (chap. ix.) certain acts are mentioned as
performed by Christ preparatory to healing the blind man, and there are
numerous other instances showing that something further than the absolute
fiat of God is required for working a miracle.

(81) Wherefore we may believe that, although the circumstances attending
miracles are not related always or in full detail, yet a miracle was never
performed without them.

(82) This is confirmed by Exodus xiv:27, where it is simply stated that
"Moses stretched forth his hand, and the waters of the sea returned to their
strength in the morning," no mention being made of a wind; but in the song
of Moses (Exod. xv:10) we read, "Thou didst blow with Thy wind (i.e. with a
very strong wind), and the sea covered them." (83) Thus the attendant
circumstance is omitted in the history, and the miracle is thereby enhanced.

(84) But perhaps someone will insist that we find many things in Scripture
which seem in nowise explicable by natural causes, as for instance, that the
sins of men and their prayers can be the cause of rain and of the earth's
fertility, or that faith can heal the blind, and so on. (85) But I think
I have already made sufficient answer: I have shown that Scripture does not
explain things by their secondary causes, but only narrates them in the