theologico-political treatise p2(神学与政治专题研究2)-第3章
按键盘上方向键 ← 或 → 可快速上下翻页，按键盘上的 Enter 键可回到本书目录页，按键盘上方向键 ↑ 可回到本页顶部！
————未阅读完？加入书签已便下次继续阅读！
fashion； eternal； and nature works in accordance with them in a fixed and
immutable order； therefore； such laws indicate to us in a certain degree the
infinity； the eternity； and the immutability of God。
（40） We may conclude； then； that we cannot gain knowledge of the
existence and providence of God by means of miracles； but that we can far
better infer them from the fixed and immutable order of nature。 （41） By
miracle； I here mean an event which surpasses； or is thought to surpass；
human comprehension： for in so far as it is supposed to destroy or
interrupt the order of nature or her laws； it not only can give us no
knowledge of God； but； contrariwise； takes away that which we naturally
have； and makes us doubt of God and everything else。
（42） Neither do I recognize any difference between an event against
the laws of nature and an event beyond the laws of nature （that is；
according to some； an event which does not contravene nature； though she
is inadequate to produce or effect it） … for a miracle is wrought in； and not
7
… Page 8…
A Theologico…Political Treatise Part 2
beyond nature； though it may be said in itself to be above nature； and；
therefore； must necessarily interrupt the order of nature； which otherwise
we conceive of as fixed and unchangeable； according to God's decrees。 （43）
If； therefore； anything should come to pass in nature which does not
follow from her laws； it would also be in contravention to the order which
God has established in nature for ever through universal natural laws： it
would； therefore； be in contravention to God's nature and laws； and；
consequently； belief in it would throw doubt upon everything； and lead to
Atheism。
（44） I think I have now sufficiently established my second point； so
that we can again conclude that a miracle； whether in contravention to； or
beyond； nature； is a mere absurdity； and； therefore； that what is meant in
Scripture by a miracle can only be a work of nature； which surpasses； or is
believed to surpass； human comprehension。 （45） Before passing on to my
third point； I will adduce Scriptural authority for my assertion that God
cannot be known from miracles。 （46） Scripture nowhere states the doctrine
openly； but it can readily be inferred from several passages。 （47） Firstly；
that in which Moses commands （Deut。 xiii。） that a false prophet should be
put to death； even though he work miracles： 〃If there arise a prophet
among you； and giveth thee a sign or wonder； and the sign or wonder
come to pass； saying； Let us go after other gods 。 。 。 thou shalt not hearken
unto the voice of that prophet； for the Lord your God proveth you； and that
prophet shall be put to death。〃 （48） From this it clearly follows that
miracles could be wrought even by false prophets； and that； unless men
are honestly endowed with the true knowledge and love of God； they may
be as easily led by miracles to follow false gods as to follow the true God；
for these words are added： 〃For the Lord your God tempts you； that He
may know whether you love Him with all your heart and with all your
mind。〃
（49） Further； the Israelites； from all their miracles； were unable to form
a sound conception of God； as their experience testified： for when they
had persuaded themselves that Moses had departed from among them；
they petitioned Aaron to give them visible gods； and the idea of God they
had formed as the result of all their miracles was … a calf！
8
… Page 9…
A Theologico…Political Treatise Part 2
（50） Asaph； though he had heard of so many miracles； yet doubted of
the providence of God； and would have turned himself from the true way；
if he had not at last come to understand true blessedness。 （See Ps。 lxxxiii。）
（51） Solomon； too； at a time when the Jewish nation was at the height of
its prosperity； suspects that all things happen by chance。 （See Eccles。 iii：19；
20； 21； and chap。 ix：2； 3； &c。）
（52） Lastly； nearly all the prophets found it very hard to reconcile the
order of nature and human affairs with the conception they had formed of
God's providence； whereas philosophers who endeavour to understand
things by clear conceptions of them； rather than by miracles； have always
found the task extremely easy … at least； such of them as place true
happiness solely in virtue and peace of mind； and who aim at obeying
nature； rather than being obeyed by her。 （53） Such persons rest assured
that God directs nature according to the requirements of universal laws；
not according to the requirements of the particular laws of human nature；
and trial； therefore； God's scheme comprehends； not only the human race；
but the whole of nature。
（54） It is plain； then； from Scripture itself； that miracles can give no
knowledge of God； nor clearly teach us the providence of God。 （55） As to
the frequent statements in Scripture； that God wrought miracles to make
Himself plain to man … as in Exodus x：2； where He deceived the Egyptians；
and gave signs of Himself； that the Israelites might know that He was
God；… it does not； therefore； follow that miracles really taught this truth；
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
9
… Page 10…
A Theologico…Political Treatise Part 2
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；
