216 
34. After the preceding discussions we may proceed to consider 
in what relation the Newtonian physical philosophy stands to the 
question of miracles. Since it has been shown that according to 
this philosophy there are two kinds of natural facts, one primitive, 
the other derivative, one referable to no physical causation, but 
resulting immediately from creative energy, the other derived from 
the first by recognizable physical causes operating according to 
ascertainable laws, obviously a miracle may be put in the first class 
of facts, and be regarded as the product of a re-exertion of creative 
power. By whatever personal instrumentality a miracle is per- 
formed, it is the act of a Creator, who must be conceived to be 
Omnipotent, and consequently no human judgment could be ante- 
cedently formed as to what might be the character or limitation of 
miracles, their actuality and quality being absolutely determined 
by will and power which are not subject to limitation or condition. 
35. Yet the testimony of the senses is as adequate to certify 
respecting the reality and character of a miracle as if it were any 
ordinary event. This may be shown by the following argument. 
According to the principles of our philosophy, a miracle cannot be a 
violation of physical laws, inasmuch as these laws are logical con- 
sequences of primitive facts of an invariable kind. It is true that 
these facts, or premises, may by a miracle be changed as to number, 
mutual dependence, and relations to time and space, but the 
characteristics of the primitive facts, and the reasons derivable 
therefrom for the laws (as shown in art. 30), remain always the 
same. When, for instance, five thousand persons were fed with 
five loaves miraculously multiplied, the bread that they ate was 
endowed from the first with the same qualities as ordinary bread, 
and became subject to the same laws. The miracle consisted in 
the multiplication of the loaves by an operation which, as being 
creative, is incapable of being submitted to logical inquiry. But the 
wonderful effect was matter of actual observation and experience. 
36. The Scriptural miracles may be placed in the category of 
“ Metaphysics of Scripture,” not solely because they are due to 
personal will and agency, for this, as we have argued in articles'" 
25 and 33, is to be predicated of all natural operations, but because 
they are due to such agency exercised for speeial purposes super- 
naturally. Consequently, in so far as the metaphysics of Scripture 
include the supernatural agency 'whereby miracles are wrought, 
they stand in no contradiction to the Newtonian physical philosophy, 
which, according to our argument, allows of creative miraculous 
acts ; rather, miracles may be regarded as the logical outcome of 
that philosophy. On the contrary, the metaphysical philosophy of 
Hume, as also that maintained in The Unseen Universe (see 
the citations and remarks in articles 10 and II), are directly 
