> The action of a comet rather than straightforward miracle was an attempt by the materialists and deists to reduce God’s direct influence over the world and a

> The action of a comet rather than straightforward miracle was an attempt by the materialists and deists to reduce God’s direct influence over the world and attribute everything to the secondary causes of natural law. There is a lot to unpack there. There seems to be an understanding that if second causes are involved, then no miracle (or, at least, a lesser one) is occurring. But is not the existence and continued functioning of second causes miraculous? Or, why do the laws of physics remain constant (apparently)? There can be no physical reason for that without creating an infinite regress. The deist position that God is uninvolved in the clockwork universe he created is incompatible with omniscience. If its entire unfolding is contained within his thought, then his continued involvement is contained within the initial creative act. (Beware, also, of discussing time too literally in a context external to the universe.) Here is a relevant teaching from the Westminster Confession of Faith (1646), a document which is still in use, with some ammendments, by many denomnations today: > 5.2. Although, in relation to the foreknowledge and decree of God, the first Cause, all things come to pass immutably, and infallibly; yet, by the same providence, He ordereth them to fall out, according to the nature of second causes, either necessarily, freely, or contingently. > 5.3. God, in His ordinary providence, maketh use of means, yet is free to work without, above, and against them, at His pleasure.