ed thereto nor taken therefrom; and, lastly, that
miracles only appear as something new because of man's ignorance.

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....

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.
This can easily be done by any one, now that I have set forth the rules
drawn from Scripture. 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 on the point; therefore every one 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 single-hearted
religion.

FOOTNOTES:

[10] From the _Tr. Th.-P._, ch. vi, same title.

[11] N.B. I do not mean here by "Nature," merely matter and its
modifications, but infinite other things besides matter.

CHAPTER VIII

OF THE DIVINE NATURE

_Definitions_

I. By cause of itself, I understand that, whose essence involves
existence; or that, whose nature cannot be conceived unless existing.

II. That thing is called finite in its own kind (_in suo genere_) which
can be limited by another thing of the same nature. For example, a body
is called finite, because we always conceive another which is greater.
So a thought is limited by another thought; but a body is not limited by
a thought, nor a thought by a body.

III. By substance, I understand that which is in itself and is conceived
through itself; in other words, that, the conception of which does not
need the conception of another thing from which it must be formed.

IV. By attribute, I understand that which the intellect perceives of
substance, as constituting its essence.

V. By mode, I understand the affections of substance, or that which is
in another thing through which also it is conceived.

VI. By God, I understand Being absolutely infinite, that is to say,
substance consisting of infinite attributes, each one of which expresses
eternal and infinite essence.

_Exp