The second part of The nonconformists plea for peace being an account of their…

28. We call those Revelations natural, which the ordinary nature of things in themselves, and effects, exhibiteth to us: and we call those Revelations special and supernatural, which God exhibiteth to us, by means extraordinary, quite out of the way of his common operations, ⟨p. 14⟩and such as no natural cause useth to produce, (as to raise the dead, to cause the fire not to burn one, to send an Apparition, an Angel or a voice from heaven, &c.) Though we pretend not to know how much of any natural cause unknown to us may be used by God in any of these.

29. It is impudency in them that pretend to Cartesian clarity and certainty in all that they will receive, yet to take on them to be so well acquainted with God and his operations, and the frame of nature as to tell the world, that Liberty of will is inconsistent with Gods nature, that he never doth a miracle, nor altereth the course of the smallest particle in nature, nor doth nothing in the world which is not the necessary effect of natural second causes, as well as of his own will, as he put them in a set course of motion from eternity, or from the creation, with abundance of such dreams, which whatever they are in themselves are certainly unknown to them to be so, and therefore an unfit medium whence to infer the nullity of all divine Government, Laws and morality.

30. Both natural and supernatural Laws or Revelations are to make man wise and good: and so are said to be written and put into his heart, when they have these effects. But if the effects themselves were all Gods Law, then, 1. God had as many Laws as persons in the world; 2. And his Law in the same person changed, as his knowledge and goodness changed; 3. And those that can but keep themselves ignorant and bad enough, shall therefore not be bad or have no sin because they have no Law.