theologico-political treatise p2(神学与政治专题研究2)-第6章
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relate nothing but miracles； even when speaking of the most ordinary
occurrences； as in the examples given above。
（114） Hence we must believe that when the Bible says that the Lord
hardened Pharaoh's heart； it only means that Pharaoh was obstinate； when
it says that God opened the windows of heaven； it only means that it
rained very hard； and so on。 （115） When we reflect on these peculiarities；
and also on the fact that most things are related very shortly； with very
little details and almost in abridgments； we shall see that there is hardly
anything in Scripture which can be proved contrary to natural reason；
while； on the other hand； many things which before seemed obscure； will
after a little consideration be understood and easily explained。
（116） I think I have now very clearly explained all that I proposed to
explain； but before I finish this chapter I would call attention to the fact
that I have adopted a different method in speaking of miracles to that
which I employed in treating of prophecy。 （117） Of prophecy I have
asserted nothing which could not be inferred from promises revealed in
Scripture； whereas in this chapter I have deduced my conclusions solely
from the principles ascertained by the natural light of reason。 （118） I have
proceeded in this way advisedly； for prophecy； in that it surpasses human
knowledge； is a purely theological question； therefore； I knew that I could
not make any assertions about it； nor learn wherein it consists； except
through deductions from premises that have been revealed； therefore I was
compelled to collate the history of prophecy； and to draw therefrom certain
conclusions which would teach me； in so far as such teaching is possible；
the nature and properties of the gift。 （119） But in the case of miracles； as
our inquiry is a question purely philosophical （namely； whether anything
can happen which contravenes or does not follow from the laws of nature）；
I was not under any such necessity： I therefore thought it wiser to unravel
the difficulty through premises ascertained and thoroughly known by
could also easily have solved the problem merely from the doctrines and
fundamental principles of Scripture： in order that everyone may
acknowledge this； I will briefly show how it could be done。
（120） Scripture makes the general assertion in several passages that
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nature's course is fixed and unchangeable。 （121） In Ps。 cxlviii：6； for
instance； and Jer。 xxxi：35。 （122） The wise man also； in Eccles。 i：10；
distinctly teaches that 〃there is nothing new under the sun；〃 and in verses
11； 12； illustrating the same idea； he adds that although something
occasionally happens which seems new； it is not really new； but 〃hath been
already of old time； which was before us； whereof there is no
remembrance； neither shall there be any remembrance of things that are to
come with those that come after。〃 （123） Again in chap。 iii：11； he says；
〃God hath made everything beautiful in his time；〃 and immediately
afterwards adds； 〃I know that whatsoever God doeth； it shall be for ever；
nothing can be put to it； nor anything taken from it。〃
（124） Now all these texts teach most distinctly that nature preserves a
fixed and unchangeable order； and that God in all ages； known and
unknown； has been the same； further； that the laws of nature are so perfect；
that nothing can be added thereto nor taken therefrom； and； lastly； that
miracles only appear as something new because of man's ignorance。
（125） Such is the express teaching of Scripture： nowhere does
Scripture assert that anything happens which contradicts； or cannot follow
from the laws of nature； and； therefore； we should not attribute to it such a
doctrine。
（126） To these considerations we must add； that miracles require
causes and attendant circumstances； and that they follow； not from some
mysterious royal power which the masses attribute to God； but from the
Divine rule and decree； that is （as we have shown from Scripture itself）
from the laws and order of nature； lastly； that miracles can be wrought
even by false prophets； as is proved from Deut。 xiii。 and Matt。 xxiv：24。
（127） The conclusion； then； that is most plainly put before us is； that
miracles were natural occurrences； and must therefore be so explained as
to appear neither new （in the words of Solomon） nor contrary to nature；
but； as far as possible； in complete agreement with ordinary events。 （128）
This can easily be done by anyone； now that I have set forth the rules
drawn from Scripture。 （129） Nevertheless； though I maintain that Scripture
teaches this doctrine； I do not assert that it teaches it as a truth necessary to
salvation； but only that the prophets were in agreement with ourselves on
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the point； therefore everyone is free to think on the subject as he likes；
according as he thinks it best for himself； and most likely to conduce to
the worship of God and to singlehearted religion。
（130） This is also the opinion of Josephus； for at the conclusion of the
second book of his 〃Antiquities；〃 he writes： Let no man think this story
incredible of the sea's dividing to save these people； for we find it in
ancient records that this hath been seen before； whether by God's
extraordinary will or by the course of nature it is indifferent。 （131） The
same thing happened one time to the Macedonians； under the command of
Alexander； when for want of another passage the Pamphylian Sea divided
to make them way； God's Providence making use of Alexander at that time
as His instrument for destroying the Persian Empire。 （132） This is attested
by all the historians who have pretended to write the Life of that Prince。
（133） But people are at liberty to think what they please。〃
（134） Such are the words of Josephus； and such is his opinion on faith
in miracles。
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CHAPTER VII。 … OF THE
INTERPRETATION OF
SCRIPTURE
（1） When people declare； as all are ready； to do； that the Bible is the
Word of God teaching man true blessedness and the way of salvation； they
evidently do not mean what they； say； for the masses take no pains at all to
live according to Scripture； and we see most people endeavouring to hawk
about their own commentaries as the word of God； and giving their best
efforts； under the guise of religion； to compelling others to think as they
do： we generally see； I say； theologians anxious to learn how to wring their
inventions and sayings out of the sacred text； and to fortify； them with
Divine authority。 （2） Such persons never display； less scruple or more zeal
than when they； are interpreting Scripture or the mind of the Holy Ghost；
if we ever se
