Previous to the arguments concerning miracles, it is requisite1 that we give a definition of them, that the arguments may be clearly opposed to the doctrine2 of miracles, the reality of which we mean to negative; so that we do not dispute about matters in which we are all agreed, but that we may direct our speculations3 to the subject matter or essence of the controversy4.
We will therefore premise5, that miracles are opposed to, and counteract6 the laws of nature, or that they imply an absolute alteration7 in either a greater or less degree, the eternal order, disposition8 and tendency of it; this, we conclude, is a just definition of miraculousness10, and is that for which the advocates for miracles contend, in their defining of miracles. For if they were supposed to make no alteration in the natural order of things, they could have no positive existence, but the laws of nature would produce their effects, which would preclude11 their reality, and render them altogether fictitious12, inasmuch as their very existence is premised to consist in their opposition13 to, and alteration of the laws of nature: so that if this is not effected, miracles can have no positive existence, any more than nonentity14 itself; therefore, if in the course of the succeeding arguments, we should evince that the laws of nature have not and cannot be perverted15, altered or suspended, it will foreclose miracles by making all things natural. Having thus defined miracles, and stated the dispute, we proceed to the arguments.
Should there ever have been a miraculous9 suspension and alteration of the laws of nature, God must have been the immediate16 author of it, as no finite beings may be supposed to be able to alter those laws or regulations, which were established by omnipotent17 power and infinite perfection, and which nothing short of such power and perfection can perpetuate18. This then is the single point at issue, viz: whether God has, or can, consistent with his nature as God, in any instance whatever, alter or deviate19 from the laws, with which he has eternally impressed the universe, or not.
To suppose that God should subvert20 his laws, (which is the same as changing them) would be to suppose him to be mutable; for that it would necessarily imply, either that their eternal establishment was imperfect, or that a premised alteration thereof is so. To alter or change that which is absolutely perfect, would necessarily make it cease to be perfect, inasmuch as perfection could not be altered for the better, but for the worse, and consequently an alteration could not meet with the divine approbation21; which terminates the issue of the matter in question against miracles, and authorizes22 us to deduce the following conclusive23 inference, to wit: that Almighty24 God, having eternally impressed the universe with a certain system of laws, for the same eternal reason that they were infinitely25 perfect and best, they could never admit of the least alteration, but are as unchangeable, in their nature, as God their immutable26 author. To form the foregoing argument into syllogisms, it would be thus:—
God is perfect — the laws of nature were established by God; therefore, the laws of nature are perfect.
But admitting miracles, the syllogism27 should be thus:—
The laws of nature were in their eternal establishment perfect — the laws of nature have been altered; therefore, the alteration of the laws of nature is imperfect.
Or thus: the laws of nature have been altered — the alteration has been for the better; therefore, the eternal establishment thereof was imperfect.
Thus it appears, from a syllogistical as well as other methods of reasoning, that provided we admit of miracles, which are synonymous to the alterations28 of nature, we by so doing derogate29 from the perfection of God, either in his eternal constitution of nature, or in a supposed subsequent miraculous alteration of it, so that take the argument either way, and it preponderates30 against miracles.
Furthermore, was it possible, that the eternal order of nature should have been imperfect, there would be an end to all perfection. For God might be as imperfect in any supposed miraculous works, as in those of nature; nor could we ever have any security under his natural or moral government, if they were liable to change; for mutability is but another term for imperfection, or is inseparably connected with it.
God, the great architect of nature, has so constructed its machinery31, that it never needs to be altered or rectified32. In vain we endeavor to search out the hidden mystery of a perpetual motion, in order to copy nature, for after all our researches we must be contented33 with such mechanism34 as will run down, and need rectification35 again; but the machine of the universe admits of no rectification, but continues its never ceasing operations, under the unerring guidance of the providence36 of God. Human architects make and unmake things, and alter them as their invention may dictate37, and experience may determine to be most convenient and best. But that mind, which is infinitely perfect, gains nothing by experience, but surveys the immense universality of things, with all their possible relations, fitnesses and unfitnesses, of both a natural or moral kind, with one comprehensive view.
Section ii. A Succession of Knowledge, or of the Exertion38 of Power in God, Incompatible39 with His Omniscience40 or Omnipotence41, and the Eternal and Infinite Display of Divine Power Forecloses Any Subsequent Exertion of it Miraculously42
That creation is as eternal and infinite as God, has been argued in chapter second; and that there could be no succession in creation, or the exertion of the power of God, in perfecting the boundless43 work, and in impressing the universe with harmonious44 laws, perfectly45 well adapted to their design, use and end.
First. These arguments may be further illustrated46, and the evidence of the being of a God more fully47 exhibited, from the following considerations, to wit: dependent beings and existences must be dependent on some being or cause that is independent, for dependent beings, or existences, could not exist independently; and, in as much as by retrospectively tracing the order of the succession of causes, we cannot include in our numeration the independent cause, as the several successive causes still depend on their preceding cause, and that preceding cause on the cause preceding it, and so on beyond numerical calculations, we are therefore obliged (as rational beings) to admit an independent cause of all things, for that a mere48 succession of dependent causes cannot constitute an independent cause; and from hence we are obliged to admit a self-existent and sufficient cause of all things, for otherwise it would be dependent and insufficient49 to have given existence to itself, or to have been the efficient cause of all things.
Having thus established the doctrine of a self-sufficient, self-existent, and consequently all-powerful cause of all things, we ascribe an eternal existence to this cause of all causes and effects, whom we call God. And, inasmuch, as from the works of nature it is manifest, that God is possessed50 of almighty power, we from hence infer his eternal existence. Since his premised existence at (and not before) any given era, would be a conclusive objection to the omnipotency of his power, that he had not existed before, or eternally. For as God is a being self-sufficient, self-existent, and almighty, (as before argued) his power must apply to his own existence as well as to the existence of things in general, and therefore, if he did not eternally exist, it must be because he had not the almighty power of existence in himself, and if so, he never could have existed at all; so that God must have eternally existed or not have existed at all; and inasmuch as the works of nature evince his positive existence, and as he could not be dependent on the power, will, or pleasure of any other being but himself for his existence, and as an existence, in time would be a contradiction to his almighty power of self-existency, that he had not eternally existed; therefore, his existence must have been (in truth) eternal.
Although it is to us incomprehensible that any being could be self-existent or eternal (which is synonymous,) yet we can comprehend, that any being that is not self-existent and eternal and dependent and finite, and consequently not a God. Hence we infer, that though we cannot comprehend the true God (by reason of our own finiteness,) yet we can negatively comprehend that an imperfect being cannot be God. A dependent being is finite, and therefore imperfect, and consequently not a God. A being that has existed at a certain era (and not before) is a limited one, for beyond his era he was not, and therefore finite, and consequently not a God. Therefore, that being only who is self-existent, infinitely perfect and eternal, is the true God: and if eternally and infinitely perfect, there must have been an eternal and infinite display, and if an eternal and infinite display, it could be nothing short of an eternal and infinite creation and providence.
As to the existence of a God, previous to Moses’s era of the first day’s work, he does not inform us. The first notice he gives us of a God was of his laborious51 working by the day, a theory of creation (as I should think) better calculated for the servile Israelitish Brick-makers, than for men of learning and science in these modern times.
Section iii. Rare and Wonderful Phenomena52 No Evidence of Miracles Nor are Diabolical53 Spirits Able to Effect Them, or Superstitious54 Traditions to Confirm Them, Nor Can Ancient Miracles Prove Recent Revelations.
Comets, earthquakes, volcanoes, and northern lights (in the night,) with many other extraordinary phenomena or appearances intimidate55 weak minds, and are by them thought to be miraculous, although they undoubtedly56 have their proper natural causes, which have been in a great measure discovered. Jack-with-a-lantern is a frightful57 appearance to some people, but not so much as the imaginary spectre. But of all the scarecrows which have made human nature tremble, the devil has been chief; his family is said to be very numerous, consisting of “legions,” with which he has kept our world in a terrible uproar58. To tell of all the feats59 and diabolical tricks, which this infernal family is said to have played upon our race, would compose a volume of an enormous size. All the magicians, necromancers, wizards, witches, conjurors, gypsies, sybils, hobgoblins, apparitions60 and the like, are supposed to be under their diabolical government: old Belzebub rules them all. Men will face destructive cannon61 and mortars62, engage each other in the clashing of arms, and meet the horrors of war undaunted, but the devil and his banditti of fiends and emissaries fright them out of their wits, and have a powerful influence in plunging63 them into superstition64, and also in continuing them therein.
This supposed intercourse65 between mankind and those infernal beings, is by some thought to be miraculous or supernatural; while others laugh at all the stories of their existence, concluding them to be mere juggle66 and deception67, craftily68 imposed on the credulous69, who are always gaping70 after something marvellous, miraculous, or supernatural, or after that which they do not understand: and are awkward and unskilful in their examination into nature, or into the truth or reality of things, which is occasioned partly by natural imbecility, and partly by indolence and inattention to nature and reason.
That any magical intercourse or correspondence of mere spirits with mankind, is contradictory72 to nature, and consequently impossible, has been argued in chapter sixth. And that nothing short of the omnipotent power of God, countermanding73 his eternal order of nature, and impressing it with new and contrary law, can constitute a miracle has been argued in this, and is an effect surpassing the power of mere creatures, the diabolical nature not excepted. From hence we infer, that devils cannot work miracles. Inattention to reason, and ignorance of the nature of things makes many of mankind give credit to miracles. It seems that by this marvellous way of accounting74 for things, they think to come off with reputation in their ignorance; for if nature was nothing but a supernatural whirligig, or an inconstant and irregular piece of mechanism, it would reduce all learning and science to a level with the fanaticism75 and superstition of the weak and credulous, and put the wise and unwise on a level in point of knowledge, as there would not, on this thesis, be any regular standard in nature, whereby to ascertain76 the truth and reality of things. What is called sleight-of-hand, is by some people thought to be miraculous. Astrological calculations of nativities, lucky and unlucky days and seasons, are by some, regarded, and even moles77 on the surface of the skin are thought to be portentive of good or bad fortune.
“The Swedish Laplanders, the most ignorant mortals in Europe,” are “charged with being conjurors, and are said to have done such feats, by the magic art, as do not at all fall far short of miracles; that they will give the sailors such winds as they want in any part of their voyage; that they can inflict78 and cure diseases at any distance; and insure people of success in their undertakings79; and yet they are just such poor miserable80 wretches81 as used to be charged with witchcraft82 here,” viz: in England and in New England, “and cannot command so much as the necessaries of life: and indeed, none but very credulous and ignorant people give credit to such fables83 at this day, though the whole world seems to have been bewitched in believing them formerly84.” “The 24th of March, 1735, an act passed in the Parliament of Great Britain to repeal85 the statute86 of I Jac’s, entitled an act against conjuration, witchcraft, and dealing87 with evil and wicked spirits, and to repeal an act in Scotland entitled Amentis Witchcraft.” It is but forty-six years since the supreme88 legislature became apprized of the natural impossibility of any magical intercourse between mankind and evil and wicked spirits; in consequence whereof they repealed89 their statute laws against it, as they were naturally void, unnecessary, and unworthy of their legislative91 restriction92. For that such a crime had no possible existence in nature, and therefore could not be acted by mankind; though previous to the repeal of those laws, more or less of that island had fallen a sacrifice to them; and the relations of those imaginary criminals were stamped with infamy93 by such executions, which had the sanction of law, alias94 of the legislature and the judges, and in which many learned attorneys have demonstrated the turpitude95 of such capital offences, and the just sanction of those laws in extirpating96 such pests of society from the earth; to which the clergy97 have likewise given their approbation, for that those capital transgressors made too free with their devils.
Furthermore, the repeal of those laws, as far as the wisdom and authority of the British Parliament may be supposed to go, abrogated98 that command of the law of Moses, which saith, “Thou shalt not suffer a witch to live,” and not only so, but the doctrine of the impossibility of intercourse, or of dealing with wicked spirits, forecloses the supposed miraculous casting out of devils, of which we have sundry99 chronicles in the New Testament100.
But to return to the annals of my own country, it will present us with a scene of superstition in the magical way, which will probably equal any that is to be met with in history, to wit: the Salem witchcraft in New England; great numbers of the inhabitants of both sexes were judicially101 convicted of being wizards and witches, and executed accordingly; some of whom were so infatuated with the delusion102, that at their execution they confessed themselves guilty of the sorcery for which they were indicted103; nor did the fanaticism meet with a check until some of the first families were accused with it, who made such an opposition to the prosecutions104, as finally to put an end to any further execution of the Salemites.
Those capital offenders105 suffered in consequence of certain laws, which, by way of derision, have since been called the Blue Laws, in consequence of the multiplicity of superstition, with which they abounded106, most of which are repealed; but those that respect sorcery have had favorite legislators enough to keep them alive and in force to this day.
I recollect107 an account of prodigies108 said to have been carried on by the Romish Clergy in France, upon which his most Christian109 Majesty110 sent one of his officers to them with the following prohibition111, to wit: “by the command of the king, God is forbid to work any more miracles in this place;” upon which the marvellous work ceased.
There has been so much detection of the artifice112, juggle and imposture113 of the pretenders to miracles, in the world, especially in such parts where learning and science have prevailed, that it should prompt us to be very suspicious of the reality of them, even without entering into any lengthy114 arguments from the reason and nature of things to evince the utter impossibility of their existence in the creation and providence of God.
We are told, that the first occasion and introduction of miracles into the world, was to prove the divine authority of revelation, and the mission of its first teachers; be it so. Upon this plan of evincing the divinity of revelation, it would be necessary that its teachers should always be vested with the power of working miracles; so that when their authority or the infallibility of the revelation which they should teach, should at any time be questioned, they might work a miracle; or that in such a case God would do it; which would end the dispute, provided mankind were supposed to be judges of miracles, which may be controverted115. However, admitting that they are possible, and mankind in the several generations of the world to be adequate judges of them, and also, that they were necessary to support the divine mission of the first promulgators of revelation, and the divinity which they taught; from the same parity116 of reasoning, miracles ought to be continued to the succeeding generations of mankind, co-extensive with its divine authority, or that of its teachers. For why should we in this age of the world be under obligation to believe the infallibility of revelation, or the heavenly mission of its teachers, upon less evidence than those of mankind who lived in the generations before us? For that which may be supposed to be a rational evidence, and worthy90 to gain the belief and assent117 of mankind at one period of time, must be so at another; so that it appears, from the sequel of the arguments on this subject, that provided miracles were requisite to establish the divine authority of revelation originally, it is equally requisite that they be continued to the latest posterity118, to whom the divine legislator may be supposed to continue such revelation as his law to mankind.
Nothing is more evident to the understanding part of mankind, than that in those parts of the world where learning and science has prevailed, miracles have ceased; but in such parts of it as are barbarous and ignorant, miracles are still in vogue119; which is of itself a strong presumption120 that in the infancy121 of letters, learning and science, or in the world’s non-age, those who confided122 in miracles, as a proof of the divine mission of the first promulgators of revelation, were imposed upon by fictitious appearances instead of miracles.
Furthermore, the author of Christianity warns us against the impositions of false teachers, and ascribes the signs of the true believers, saying, “And, these signs shall follow them that believe, in my name shall they cast out devils, they shall speak with new tongues, they shall take up serpents, and if they drink any deadly thing it shall not hurt them, they shall lay hands on the sick and they shall recover.” These are the express words of the founder123 of Christianity, and are contained in the very commission, which he gave to his eleven Apostles, who were to promulgate124 his gospel in the world; so that from their very institution it appears that when the miraculous signs, therein spoken of, failed, they were considered as unbelievers, and consequently no faith or trust to be any longer reposed125 in them or their successors. For these signs were those which were to perpetuate their mission, and were to be continued as the only evidences of the validity and authenticity126 of it, and as long as these signs followed, mankind could not be deceived in adhering to the doctrines127 which the Apostles and their successors taught; but when these signs failed, their divine authority ended. Now if any of them will drink a dose of deadly poison, which I could prepare, and it does not “hurt them,” I will subscribe128 to their divine authority, and end the dispute; not that I have a disposition to poison anyone, nor do I suppose that they would dare to take such a dose as I could prepare for them, which, if so, would evince that they were unbelievers themselves, though they are extremely apt to censure129 others for unbelief, which according to their scheme is a damnable sin.
Section iv. Prayer Cannot Be Attended with Miraculous Consequences
Prayer to God is no part of a rational religion, nor did reason ever dictate it; but, was it duly attended to, it would teach us the contrary.
To make known our wants to God by prayer, or to communicate any intelligence concerning ourselves or the universe to him, is impossible, since his omniscient130 mind has a perfect knowledge of all things, and therefore is beholden to none of our correspondency to inform himself of our circumstances, or of what would be wisest and best to do for us in all possible conditions and modes of existence, in our never ending duration of being. These, with the infinitude of things, have been eternally deliberated by the omniscient mind, who can admit of no additional intelligence, whether by prayer or otherwise, which renders it nugatory131.
We ought to act up to the dignity of our nature, and demean ourselves, as creatures of our rank and capacity, and not presume to dictate any thing, less or more, to the governor of the universe; who rules not by our proscriptions, but by eternal and infinite reason. To pray to God, or to make supplication132 to him, requesting certain favors for ourselves, or from any, or all the species, is inconsistent with the relation which subsists133 between God and man. Whoever has a just sense of the absolute perfection of God, and of their own imperfection, and natural subjection to his providence, cannot but from thence infer the impropriety of praying or supplicating134 to God, for this, that, or the other thing; or of remonstrating135 against his providence: inasmuch, as “known to God are all our wants;” and as we know, that we ourselves are inadequate136 judges of what would be best for us, all things considered. God looks through the immensity of things, and understands the harmony, moral beauty and decorum of the whole, and will by no means change his purposes, or alter the nature of the things themselves for any of our entreaties138 or threats. To pray, entreat137, or make supplication to God, is neither more nor less than dictating139 to eternal reason, and entering into the province and prerogative140 of the Almighty; if this is not the meaning and import of prayer, it has none at all, that extends to the final events and consequences of things. To pray to God with a sense, that the prayer we are making will not be granted any more for our making it, or that our prayer will make no alteration in the state, order or disposal of things at all, or that the requests, which we make, will be no more likely to be granted, or the things themselves conferred upon us by God, than as though we had not prayed for them, would be stupidity or outright141 mockery, or “to be seen of men,” in order to procure142 from them some temporary advantages. But on the other hand for us to suppose, that our prayers or praises do in any one instance or more alter the eternal constitution of things, or of the providence of God, is the same as to suppose ourselves so far forth143 to hold a share in the divine government, for our prayers must be supposed to effect something or nothing, if they effect nothing they are good for nothing; but that they should effect any alteration in the nature of things, or providence of God, is inadmissible: for if they did, we should interfere144 with the providence of God in a certain degree, by arrogating145 it to ourselves. For if there are any particulars in providence, which God does not govern by his order of nature, they do not belong to the providence of God, but of man; for if in any instance, God is moved by the prayers, entreaties, or supplications of his creatures, to alter his providence, or to do that in conformity146 thereto, which otherwise, in the course of his providence, he would not have done; then it would necessarily follow, that as far as such alteration may be supposed to take place, God does not govern by eternal and infinite reason, but on the contrary is governed himself by the prayer of man.
Our great proficients147 in prayer must need think themselves to be of great importance in the scale of being, otherwise they would not indulge themselves in the notion, that the God of nature would subvert his laws, or bend his providence in conformity to their prayers. But it may be objected, that they pray conditionally148, to wit: that God would answer their prayers, provided they are agreeable to his providential order or disposal of things; but to consider prayer in such a sense renders it, not only useless, but impertinent; for the laws of nature would produce their natural effects as well without it, as with it The sum total of such conditional149 prayer could amount to no more than this, viz: that God would not regard them at all, but that he would conduct the kingdom of his providence agreeable to the absolute perfections of his nature; and who in the exercise of common sense would imagine that God would do otherwise?
The nature of the immense universality of things having been eternally adjusted, constituted and settled, by the profound thought, perfect wisdom, impartial150 justice, immense goodness, and omnipotent power of God, it is the greatest arrogance151 in us to attempt an alteration thereof. If we demean ourselves worthy of a rational happiness, the laws of the moral system, already established, will afford it to us; and as to physical evils, prudent152 economy may make them tolerable, or ward71 most of them off for a season, though they will unavoidably bring about the separation of a soul and body, and terminate with animal life, whether we pray for or against it.
To pray for any thing, which we can obtain by the due application of our natural powers, and neglect the means of procuring153 it, is impertinence and laziness in the abstract; and to pray for that which God in the course of his providence, has put out of our power to obtain, is only murmuring against God, and finding fault with his providence, or acting154 the inconsiderate part of a child; for example, to pray for more wisdom, understanding, grace or faith; for a more robust155 constitution — handsomer figure, or more of a gigantic size, would be the same as telling God, that we are dissatisfied with our inferiority in the order of being; that neither our souls nor bodies suit us; that he has been too sparing of his beneficence; that we want more wisdom, and organs better fitted for show, agility156 and superiority. But we ought to consider, that “we cannot add one cubit to our stature,” or alter the construction of our organic frame; and that our mental talents are finite; and that in a vast variety of proportions and disproportions, as our Heavenly Father in his order of nature, and scale of being saw fit; who has nevertheless for the encouragement of intelligent nature ordained157, that it shall be capable of improvement, and consequently of enlargement; therefore, “whosoever lacketh wisdom” instead of “asking it of God,” let him improve what he has, that he may enlarge the original stock; this is all the possible way of gaining in wisdom and knowledge, a competency of which will regulate our faith. But it is too common for great faith and little knowledge to unite in the same person; such persons are beyond the reach of argument and their faith immovable, though it cannot remove mountains. The only way to procure food, raiment, or the necessaries or conveniences of life, is by natural means; we do not get them by wishing or praying for, but by actual exertion; and the only way to obtain virtue158 or morality is to practice and habituate ourselves to it, and not to pray to God for it: he has naturally furnished us with talents or faculties159 suitable for the exercise and enjoyment160 of religion, and it is our business to improve them aright, or we must suffer the consequences of it. We should conform ourselves to reason, the path of moral rectitude, and in so doing, we cannot fail of recommending ourselves to God, and to our own consciences. This is all the religion which reason knows or can ever approve of.
Moses, the celebrated161 prophet and legislator of the Israelites, ingratiated himself into their esteem162, by the stratagem163 of prayer, and pretended intimacy164 with God; he acquaints us, that he was once admitted to a sight of his back-parts! and that “no man can see” his “face and live;” and at other times we are told that he “talked with God, face to face, as a man talketh with his friend;” and also that at times God waxed, wroth with Israel, and how Moses prayed for them; and at other times, that he ordered Aaron to offer sweet incense165 to God, which appeased166 his wrath167, and prevented his destroying Israel in his hot displeasure! These are the footsteps, by which we may trace sacerdotal dominion168 to its source, and explore its progress in the world. “And the Lord said unto Moses, how long will this people provoke me? I will smite169 them with the pestilence170, and disinherit them, and I will make of thee a great nation, and mightier171 than they,” but Moses advertises God of the injury, which so rash a procedure would do to his character among the nations; and also reminds him of his promise to Israel, saying, “Now if thou shall kill all this people as one man, then the nations, which have heard the fame of thee will speak, saying, because the Lord was not able to bring this people into the land, which he swear unto them, therefore he hath slain172 them in the wilderness173.” That Moses should thus advise the omniscient God, of dishonorable consequences which would attend a breach174 of promise, which he tells us, that God was unadvisedly about to make with the tribes of Israel, had not his remonstrance175 prevented it, is very extraordinary and repugnant to reason; yet to an eye of faith it would exalt176 the man Moses, “and make him very great;” for if we may credit his history of the matter, he not only averted177 God’s judgment178 against Israel, and prevented them from being cut off as a nation, but by the same prayer procured179 for them a pardon of their sin. “Pardon, I beseech180 thee, the iniquity181 of this people,” and in the next verse follows the answer, “and the Lord said I have pardoned according to thy word.” It seems that God had the power, but Moses had the dictation of it, and saved Israel from the wrath and pestilential fury of a jealous God; and that he procured them a pardon of their sin, “for the Lord thy God is a jealous God.” Jealousy182 can have no existence in that mind, which possesses perfect knowledge, and consequently cannot, without the greatest impropriety, he ascribed to God, who knows all things, and needed none of the admonitions, advice or intelligence of Moses, or any of his dictatorial183 prayers. “And the Lard hearkened unto me at that time also;” intimating that it was a common thing for him to do the like. When teachers can once make the people believe that God answers their prayers, and that their eternal interest is dependent on them, they soon raise themselves to opulency, rule and high sounding titles; as that of His Holiness — the Reverend Father in God — The Holy Poker184 — Bishop185 of Souls— and a variety of other such like appellations186, derogatory to the honor or just prerogative of God; as is Joshua’s history concerning the Lord’s hearkening unto him at the battle of the Amorites, wherein he informs us, that he ordered the sun to stand still, saying, “Sun stand thou still upon Gidaen, and thou Moon in the valley of Ajalon, so the Sun stood still and the Moon stayed until the people had avenged187 themselves upon their enemies;” so the Sun stood still in the midst of Heaven, “and hasted not to go down about a whole day;” and then adds, by way of supremacy188 to Himself above all others, and in direct contradiction to the before recited passages of Moses concerning the Lord’s hearkening unto him, or to any other man but himself, saying, “And there was no day like that before it, or after it, that the Lord hearkened unto the voice of a man.” There is not any thing more evident than that if the representation given by Joshua, as matter of fact, is true, those exhibited by Moses concerning the Lord’s hearkening unto him are not: though the representations of fact by Moses and by Joshua, are allowed to be both canonical189, yet it is impossible that both can be true. However, astronomy being but little understood in the age in which Joshua lived, and the earth being in his days thought to be at rest, and the sun to revolve190 round it, makes it in no way strange, that he caught himself by ordering the sun to stand still, which having since been discovered to have been the original fixed191 position of that luminous192 body, eclipses the miraculous interposition of Joshua. Furthermore, if we but reflect that on that very day Israel vanquished193 the Amorites with a great slaughter194, “and chased them along the way that goeth to Bethoron, and smote195 them to Azekah, and unto Makkedah,” in so great a hurry of war, clashing of arms, exasperation196 and elevation197 of mind, in consequence of such triumphant198 victory, they could make but a partial observation on the length of the day; and being greatly elated with such an extraordinary day’s work, Joshua took the advantage of it, and told them that it was an uncommon199 day for duration; that he had interposed in the system and prescribed to the sun to stand still about a whole day; and that they had two days’ time to accomplish those great feats. The belief of such a miraculous event to have taken place in the solar system, in consequence of the influence which Joshua insinuated200 that he had with God, would most effectually establish his authority among the people; for if God would hearken to his voice well might man. This is the cause why the bulk of mankind in all ages and countries of the world, have been so much infatuated by their ghostly teachers, whom they have ever, imagined to have had a special influence with God Almighty.
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requisite
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doctrine
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speculations
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controversy
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premise
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| n.前提；v.提论，预述 | |
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counteract
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| vt.对…起反作用，对抗，抵消 | |
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7
alteration
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| n.变更，改变；蚀变 | |
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8
disposition
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| n.性情，性格；意向，倾向；排列，部署 | |
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9
miraculous
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| adj.像奇迹一样的，不可思议的 | |
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10
miraculousness
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| 神” | |
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11
preclude
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| vt.阻止，排除，防止；妨碍 | |
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12
fictitious
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| adj.虚构的，假设的；空头的 | |
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13
opposition
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| n.反对，敌对 | |
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14
nonentity
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| n.无足轻重的人 | |
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15
perverted
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| adj.不正当的v.滥用( pervert的过去式和过去分词 )；腐蚀；败坏；使堕落 | |
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16
immediate
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| adj.立即的；直接的，最接近的；紧靠的 | |
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17
omnipotent
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| adj.全能的，万能的 | |
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18
perpetuate
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| v.使永存，使永记不忘 | |
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19
deviate
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| v.(from)背离，偏离 | |
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20
subvert
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| v.推翻；暗中破坏；搅乱 | |
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21
approbation
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| n.称赞；认可 | |
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22
authorizes
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| 授权，批准，委托( authorize的名词复数 ) | |
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23
conclusive
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| adj.最后的，结论的；确凿的，消除怀疑的 | |
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24
almighty
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| adj.全能的，万能的；很大的，很强的 | |
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25
infinitely
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| adv.无限地，无穷地 | |
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26
immutable
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| adj.不可改变的，永恒的 | |
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27
syllogism
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| n.演绎法，三段论法 | |
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28
alterations
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| n.改动( alteration的名词复数 )；更改；变化；改变 | |
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29
derogate
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| v.贬低，诽谤 | |
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30
preponderates
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| v.超过，胜过( preponderate的第三人称单数 ) | |
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31
machinery
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| n.(总称)机械，机器；机构 | |
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32
rectified
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| [医]矫正的，调整的 | |
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33
contented
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| adj.满意的，安心的，知足的 | |
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34
mechanism
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| n.机械装置；机构，结构 | |
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35
rectification
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| n. 改正, 改订, 矫正 | |
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36
providence
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| n.深谋远虑，天道，天意；远见；节约；上帝 | |
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37
dictate
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| v.口授；(使)听写；指令，指示，命令 | |
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38
exertion
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| n.尽力，努力 | |
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39
incompatible
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| adj.不相容的，不协调的，不相配的 | |
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40
omniscience
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| n.全知，全知者，上帝 | |
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41
omnipotence
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| n.全能，万能，无限威力 | |
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42
miraculously
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| ad.奇迹般地 | |
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43
boundless
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|
| adj.无限的；无边无际的；巨大的 | |
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44
harmonious
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|
| adj.和睦的，调和的，和谐的，协调的 | |
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45
perfectly
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| adv.完美地，无可非议地，彻底地 | |
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46
illustrated
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| adj. 有插图的，列举的 动词illustrate的过去式和过去分词 | |
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47
fully
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| adv.完全地，全部地，彻底地；充分地 | |
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48
mere
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| adj.纯粹的；仅仅，只不过 | |
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49
insufficient
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| adj.(for，of)不足的，不够的 | |
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50
possessed
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|
| adj.疯狂的；拥有的，占有的 | |
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51
laborious
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| adj.吃力的，努力的，不流畅 | |
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52
phenomena
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| n.现象 | |
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53
diabolical
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|
| adj.恶魔似的，凶暴的 | |
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54
superstitious
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| adj.迷信的 | |
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55
intimidate
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| vt.恐吓，威胁 | |
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56
undoubtedly
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|
| adv.确实地，无疑地 | |
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57
frightful
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|
| adj.可怕的；讨厌的 | |
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58
uproar
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|
| n.骚动，喧嚣，鼎沸 | |
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59
feats
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| 功绩，伟业，技艺( feat的名词复数 ) | |
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60
apparitions
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| n.特异景象( apparition的名词复数 )；幽灵；鬼；（特异景象等的）出现 | |
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61
cannon
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| n.大炮，火炮；飞机上的机关炮 | |
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62
mortars
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| n.迫击炮( mortar的名词复数 )；砂浆；房产；研钵 | |
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63
plunging
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|
| adj.跳进的，突进的v.颠簸( plunge的现在分词 )；暴跌；骤降；突降 | |
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64
superstition
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|
| n.迷信，迷信行为 | |
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65
intercourse
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|
| n.性交；交流，交往，交际 | |
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66
juggle
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|
| v.变戏法，纂改，欺骗，同时做；n.玩杂耍，纂改，花招 | |
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67
deception
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|
| n.欺骗，欺诈；骗局，诡计 | |
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68
craftily
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| 狡猾地，狡诈地 | |
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69
credulous
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|
| adj.轻信的，易信的 | |
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70
gaping
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|
| adj.口的；张口的；敞口的；多洞穴的v.目瞪口呆地凝视( gape的现在分词 )；张开，张大 | |
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71
ward
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|
| n.守卫，监护，病房，行政区，由监护人或法院保护的人（尤指儿童）；vt.守护，躲开 | |
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72
contradictory
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|
| adj.反驳的，反对的，抗辩的；n.正反对，矛盾对立 | |
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73
countermanding
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|
| v.取消（命令），撤回( countermand的现在分词 ) | |
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74
accounting
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|
| n.会计，会计学，借贷对照表 | |
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75
fanaticism
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|
| n.狂热，盲信 | |
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76
ascertain
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|
| vt.发现，确定，查明，弄清 | |
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77
moles
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|
| 防波堤( mole的名词复数 )； 鼹鼠； 痣； 间谍 | |
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78
inflict
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|
| vt.(on)把…强加给，使遭受，使承担 | |
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79
undertakings
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|
| 企业( undertaking的名词复数 )； 保证； 殡仪业； 任务 | |
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80
miserable
|
|
| adj.悲惨的，痛苦的；可怜的，糟糕的 | |
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81
wretches
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|
| n.不幸的人( wretch的名词复数 )；可怜的人；恶棍；坏蛋 | |
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82
witchcraft
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|
| n.魔法，巫术 | |
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83
fables
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|
| n.寓言( fable的名词复数 )；神话，传说 | |
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84
formerly
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|
| adv.从前，以前 | |
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85
repeal
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|
| n.废止，撤消；v.废止，撤消 | |
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86
statute
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|
| n.成文法，法令，法规；章程，规则，条例 | |
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87
dealing
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| n.经商方法，待人态度 | |
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88
supreme
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|
| adj.极度的，最重要的；至高的，最高的 | |
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89
repealed
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|
| 撤销，废除( repeal的过去式和过去分词 ) | |
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90
worthy
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|
| adj.(of)值得的，配得上的；有价值的 | |
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91
legislative
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|
| n.立法机构，立法权；adj.立法的，有立法权的 | |
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92
restriction
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|
| n.限制，约束 | |
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93
infamy
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|
| n.声名狼藉，出丑，恶行 | |
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94
alias
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| n.化名；别名；adv.又名 | |
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95
turpitude
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|
| n.可耻；邪恶 | |
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96
extirpating
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|
| v.消灭，灭绝( extirpate的现在分词 )；根除 | |
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97
clergy
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| n.[总称]牧师，神职人员 | |
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98
abrogated
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|
| 废除（法律等）( abrogate的过去式和过去分词 )； 取消； 去掉； 抛开 | |
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99
sundry
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| adj.各式各样的，种种的 | |
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100
testament
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| n.遗嘱；证明 | |
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101
judicially
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| 依法判决地，公平地 | |
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102
delusion
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|
| n.谬见，欺骗，幻觉，迷惑 | |
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103
indicted
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|
| 控告，起诉( indict的过去式和过去分词 ) | |
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104
prosecutions
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| 起诉( prosecution的名词复数 )； 原告； 实施； 从事 | |
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105
offenders
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| n.冒犯者( offender的名词复数 )；犯规者；罪犯；妨害…的人（或事物） | |
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106
abounded
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| v.大量存在，充满，富于( abound的过去式和过去分词 ) | |
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107
recollect
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| v.回忆，想起，记起，忆起，记得 | |
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108
prodigies
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|
| n.奇才，天才（尤指神童）( prodigy的名词复数 ) | |
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109
Christian
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|
| adj.基督教徒的；n.基督教徒 | |
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110
majesty
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| n.雄伟，壮丽，庄严，威严；最高权威，王权 | |
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111
prohibition
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| n.禁止；禁令，禁律 | |
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112
artifice
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| n.妙计，高明的手段；狡诈，诡计 | |
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113
imposture
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| n.冒名顶替，欺骗 | |
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114
lengthy
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| adj.漫长的，冗长的 | |
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115
controverted
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| v.争论，反驳，否定( controvert的过去式和过去分词 ) | |
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116
parity
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| n.平价，等价，比价，对等 | |
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117
assent
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| v.批准，认可；n.批准，认可 | |
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118
posterity
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| n.后裔，子孙，后代 | |
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119
Vogue
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| n.时髦，时尚；adj.流行的 | |
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120
presumption
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| n.推测，可能性，冒昧，放肆，[法律]推定 | |
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121
infancy
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| n.婴儿期；幼年期；初期 | |
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122
confided
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|
| v.吐露（秘密，心事等）( confide的过去式和过去分词 )；（向某人）吐露（隐私、秘密等） | |
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123
Founder
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| n.创始者，缔造者 | |
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124
promulgate
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| v.宣布；传播；颁布（法令、新法律等） | |
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125
reposed
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| v.将（手臂等）靠在某人（某物）上( repose的过去式和过去分词 ) | |
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126
authenticity
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| n.真实性 | |
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127
doctrines
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|
| n.教条( doctrine的名词复数 )；教义；学说；（政府政策的）正式声明 | |
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128
subscribe
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| vi.(to)订阅，订购；同意；vt.捐助，赞助 | |
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129
censure
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| v./n.责备；非难；责难 | |
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130
omniscient
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| adj.无所不知的；博识的 | |
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131
nugatory
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| adj.琐碎的，无价值的 | |
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132
supplication
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| n.恳求，祈愿，哀求 | |
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133
subsists
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| v.（靠很少的钱或食物）维持生活，生存下去( subsist的第三人称单数 ) | |
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134
supplicating
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|
| v.祈求，哀求，恳求( supplicate的现在分词 ) | |
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135
remonstrating
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| v.抗议( remonstrate的现在分词 )；告诫 | |
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136
inadequate
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|
| adj.(for,to)不充足的，不适当的 | |
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137
entreat
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| v.恳求，恳请 | |
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138
entreaties
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| n.恳求，乞求( entreaty的名词复数 ) | |
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139
dictating
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| v.大声讲或读( dictate的现在分词 )；口授；支配；摆布 | |
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140
prerogative
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| n.特权 | |
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141
outright
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| adv.坦率地；彻底地；立即；adj.无疑的；彻底的 | |
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142
procure
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| vt.获得，取得，促成；vi.拉皮条 | |
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143
forth
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| adv.向前；向外，往外 | |
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144
interfere
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| v.(in)干涉，干预；(with)妨碍，打扰 | |
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145
arrogating
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| v.冒称，妄取( arrogate的现在分词 )；没来由地把…归属（于） | |
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146
conformity
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| n.一致，遵从，顺从 | |
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147
proficients
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| 精通的，熟练的( proficient的名词复数 ) | |
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148
conditionally
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| adv. 有条件地 | |
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149
conditional
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| adj.条件的，带有条件的 | |
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150
impartial
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| adj.(in,to)公正的，无偏见的 | |
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151
arrogance
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| n.傲慢，自大 | |
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152
prudent
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| adj.谨慎的，有远见的，精打细算的 | |
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153
procuring
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| v.（努力）取得， （设法）获得( procure的现在分词 )；拉皮条 | |
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154
acting
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| n.演戏，行为，假装；adj.代理的，临时的，演出用的 | |
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155
robust
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| adj.强壮的，强健的，粗野的，需要体力的，浓的 | |
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156
agility
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| n.敏捷，活泼 | |
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157
ordained
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| v.任命（某人）为牧师( ordain的过去式和过去分词 )；授予（某人）圣职；（上帝、法律等）命令；判定 | |
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158
virtue
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| n.德行，美德；贞操；优点；功效，效力 | |
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159
faculties
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| n.能力( faculty的名词复数 )；全体教职员；技巧；院 | |
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160
enjoyment
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| n.乐趣；享有；享用 | |
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161
celebrated
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| adj.有名的，声誉卓著的 | |
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162
esteem
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| n.尊敬，尊重；vt.尊重，敬重；把…看作 | |
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163
stratagem
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| n.诡计，计谋 | |
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164
intimacy
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| n.熟悉，亲密，密切关系，亲昵的言行 | |
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165
incense
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| v.激怒；n.香，焚香时的烟，香气 | |
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166
appeased
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| 安抚，抚慰( appease的过去式和过去分词 )； 绥靖（满足另一国的要求以避免战争） | |
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167
wrath
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| n.愤怒，愤慨，暴怒 | |
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168
dominion
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| n.统治，管辖，支配权；领土，版图 | |
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169
smite
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| v.重击；彻底击败；n.打；尝试；一点儿 | |
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170
pestilence
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| n.瘟疫 | |
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171
mightier
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| adj. 强有力的，强大的，巨大的 adv. 很，极其 | |
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172
slain
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| 杀死，宰杀，杀戮( slay的过去分词 )； (slay的过去分词) | |
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173
wilderness
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| n.杳无人烟的一片陆地、水等，荒漠 | |
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174
breach
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| n.违反，不履行；破裂；vt.冲破，攻破 | |
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175
remonstrance
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| n抗议，抱怨 | |
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176
exalt
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| v.赞扬，歌颂，晋升，提升 | |
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177
averted
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| 防止，避免( avert的过去式和过去分词 )； 转移 | |
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178
judgment
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| n.审判；判断力，识别力，看法，意见 | |
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179
procured
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| v.（努力）取得， （设法）获得( procure的过去式和过去分词 )；拉皮条 | |
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180
beseech
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| v.祈求，恳求 | |
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181
iniquity
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| n.邪恶；不公正 | |
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182
jealousy
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| n.妒忌，嫉妒，猜忌 | |
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183
dictatorial
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| adj. 独裁的，专断的 | |
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184
poker
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| n.扑克；vt.烙制 | |
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185
bishop
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| n.主教，（国际象棋）象 | |
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186
appellations
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| n.名称，称号( appellation的名词复数 ) | |
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187
avenged
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| v.为…复仇，报…之仇( avenge的过去式和过去分词 )；为…报复 | |
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188
supremacy
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| n.至上；至高权力 | |
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189
canonical
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| n.权威的；典型的 | |
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190
revolve
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| vi.(使)旋转；循环出现 | |
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191
fixed
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| adj.固定的，不变的，准备好的；(计算机)固定的 | |
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192
luminous
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| adj.发光的，发亮的；光明的；明白易懂的；有启发的 | |
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193
vanquished
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| v.征服( vanquish的过去式和过去分词 )；战胜；克服；抑制 | |
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194
slaughter
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| n.屠杀，屠宰；vt.屠杀，宰杀 | |
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195
smote
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| v.猛打，重击，打击( smite的过去式 ) | |
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196
exasperation
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| n.愤慨 | |
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197
elevation
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| n.高度；海拔；高地；上升；提高 | |
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198
triumphant
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| adj.胜利的，成功的；狂欢的，喜悦的 | |
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199
uncommon
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| adj.罕见的，非凡的，不平常的 | |
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200
insinuated
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| v.暗示( insinuate的过去式和过去分词 )；巧妙或迂回地潜入；（使）缓慢进入；慢慢伸入 | |
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