theologico-political treatise p2(神学与政治专题研究2)-第3章
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but only that the Jews held opinions which laid them easily open to
conviction by miracles。 （56） We have shown in Chap。 II。 that the reasons
assigned by the prophets； or those which are formed from revelation； are
not assigned in accordance with ideas universal and common to all； but in
accordance with the accepted doctrines； however absurd； and with the
opinions of those to whom the revelation was given； or those whom the
Holy Spirit wished to convince。
（57） This we have illustrated by many Scriptural instances； and can
further cite Paul； who to the Greeks was a Greek； and to the Jews a Jew。
（58） But although these miracles could convince the Egyptians and Jews
from their standpoint； they could not give a true idea and knowledge of
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God； but only cause them to admit that there was a Deity more powerful
than anything known to them； and that this Deity took special care of the
Jews； who had just then an unexpectedly happy issue of all their affairs。
（59） They could not teach them that God cares equally for all； for this can
be taught only by philosophy： the Jews； and all who took their knowledge
of God's providence from the dissimilarity of human conditions of life and
the inequalities of fortune； persuaded themselves that God loved the Jews
above all men； though they did not surpass their fellows in true human
perfection。
（60） I now go on to my third point； and show from Scripture that the
decrees and mandates of God； and consequently His providence； are
merely the order of nature … that is； when Scripture describes an event as
accomplished by God or God's will； we must understand merely that it
was in accordance with the law and order of nature； not； as most people
believe； that nature had for a season ceased to act； or that her order was
temporarily interrupted。 （61） But Scripture does not directly teach matters
unconnected with its doctrine； wherefore it has no care to explain things
by their natural causes； nor to expound matters merely speculative。 （62）
Wherefore our conclusion must be gathered by inference from those
Scriptural narratives which happen to be written more at length and
circumstantially than usual。 （63） Of these I will cite a few。
（64） In the first book of Samuel； ix：15； 16； it is related that God
revealed to Samuel that He would send Saul to him； yet God did not send
Saul to Samuel as people are wont to send one man to another。 （65） His
〃sending〃 was merely the ordinary course of nature。 （66） Saul was looking
for the asses he had lost； and was meditating a return home without them；
when； at the suggestion of his servant； he went to the prophet Samuel； to
learn from him where he might find them。 （67） From no part of the
narrative does it appear that Saul had any command from God to visit
Samuel beyond this natural motive。
（68） In Psalm cv。 24 it is said that God changed the hearts of the
Egyptians； so that they hated the Israelites。 （69） This was evidently a
natural change； as appears from Exodus； chap。i。； where we find no slight
reason for the Egyptians reducing the Israelites to slavery。
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（70） In Genesis ix：13； God tells Noah that He will set His bow in the
cloud； this action of God's is but another way of expressing the refraction
and reflection which the rays of the sun are subjected to in drops of water。
（71） In Psalm cxlvii：18； the natural action and warmth of the wind； by
which hoar frost and snow are melted； are styled the word of the Lord； and
in verse 15 wind and cold are called the commandment and word of God。
（72） In Psalm civ：4； wind and fire are called the angels and ministers
of God； and various other passages of the same sort are found in Scripture；
clearly showing that the decree； commandment； fiat； and word of God are
merely expressions for the action and order of nature。
（73） Thus it is plain that all the events narrated in Scripture came to
pass naturally； and are referred directly to God because Scripture； as we
have shown； does not aim at explaining things by their natural causes； but
only at narrating what appeals to the popular imagination； and doing so in
the manner best calculated to excite wonder； and consequently to impress
the minds of the masses with devotion。 （74） If； therefore； events are found
in the Bible which we cannot refer to their causes； nay； which seem
entirely to contradict the order of nature； we must not come to a stand； but
assuredly believe that whatever did really happen happened naturally。 （75）
This view is confirmed by the fact that in the case of every miracle there
were many attendant circumstances； though these were not always related；
especially where the narrative was of a poetic character。
（76） The circumstances of the miracles clearly show； I maintain； that
natural causes were needed。 （77） For instance； in order to infect the
Egyptians with blains； it was necessary that Moses should scatter ashes in
the air （Exod。 ix： 10）； the locusts also came upon the land of Egypt by a
command of God in accordance with nature； namely； by an east wind
blowing for a whole day and night； and they departed by a very strong
west wind （Exod。 x：14； 19）。 （78） By a similar Divine mandate the sea
opened a way for the Jews （Exo。 xiv：21）； namely； by an east wind which
blew very strongly all night。
（79） So； too； when Elisha would revive the boy who was believed to
be dead； he was obliged to bend over him several times until the flesh of
the child waxed warm； and at last he opened his eyes （2 Kings iv：34； 35）。
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（80） Again； in John's Gospel （chap。 ix。） certain acts are mentioned as
performed by Christ preparatory to healing the blind man； and there are
numerous other instances showing that something further than the absolute
fiat of God is required for working a miracle。
（81） Wherefore we may believe that； although the circumstances
attending miracles are not related always or in full detail； yet a miracle
was never performed without them。
（82） This is confirmed by Exodus xiv：27； where it is simply stated that
〃Moses stretched forth his hand； and the waters of the sea returned to their
strength in the morning；〃 no mention being made of a wind； but in the
song of Moses （Exod。 xv：10） we read； ；Thou didst blow with Thy wind
（i。e。 with a very strong wind）； and the sea covered them。〃 （83） Thus the
attendant circumstance is omitted in the history； and the miracle is thereby
enhanced。
（84） But perhaps someone will insist that we find many things in
Scripture which seem in nowise explicable by natural causes； as for
instance； that the sins of men and their prayers can be the cause of rain and
of the earth's fertility； or that faith can heal the blind； and so on。 （85） But I
think I have already made sufficient answer： I have shown that Scripture
does not explain things by their secondary causes； but only narrates them
in the order and the style which has most power to move men； and
especially uneducated men； to devotion； and therefore it speaks
inaccurately of God and of events； seeing that its object is not to convince
the reason； but to attract and lay hold of the imagination。 （86） If the Bible
were to describe the destruction of an empire in the style of political
historians； the masses would remain unstirred； whereas the contrary is the
case when it adopts the method of poetic description； and refers all things
immediately to God。 （87） When； therefore； the Bible says that the earth is
barren because of men's sins； or that the blind were healed by faith； we
ought to take no more notice than when it says that God is angry at men's
sins； that He is sad； that He repents of the good He has promised and done；
or that on seeing a sign he remembers something He had promised； and
other similar expressions； which are either thrown out poetically or related
according to the opinion and prejudices of the writer。
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（88） We may； then； be absolutely certain that every event which is
truly described in Scripture necessarily happened； like everything else；
according to natural laws； and if anything is there set down which can be
proved in set terms to contravene the order of nature； or not to be
deducible therefrom； we must believe it to have been foisted into the
sacred writings by irreligious hands； for whatsoever is contrary to nature is
also contrary to reason； and whatsoever is contrary to reason is absurd； and；
ipso facto； to be rejected。
（89） There remain some points concerning the interpretation of
miracles to be noted； or rather to be recapitulated； for most of them have
been already stated。 （90） These I proceed to discuss in the fourth division
of my subject； and I am led to do so lest anyone should； by wrongly
interpreting a miracle； rashly suspect that he has found something in
Scripture contrary to human reason。
（91） It is very rare for men to relate an event simply as it happened；
without adding any element of their own judgment。 （92） When they see or
hear anything new； they are； unless strictly on their guard； so occupied
with their own preconceived opinions that they perceive something quite
different from the plain facts seen or heard； especially if such facts surpass
the comprehension of the beholder or hearer； and； most of all； if he is
interested in their happening in a given way。
