theologico-political treatise p2(神学与政治专题研究2)-第4节
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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。
（93） Thus men relate in chronicles and histories their own opinions
rather than actual events； so that one and the same event is so differently
related by two men of different opinions； that it seems like two separate
occurrences； and； further； it is very easy from historical chronicles to
gather the personal opinions of the historian。
（94） I could cite many instances in proof of this from the writings both
of natural philosophers and historians； but I will content myself with one
only from Scripture； and leave the reader to judge of the rest。
（95） In the time of Joshua the Hebrews held the ordinary opinion that
the sun moves with a daily motion； and that the earth remains at rest； to
this preconceived opinion they adapted the miracle which occurred during
their battle with the five kings。 （96） They did not simply relate that that
day was longer than usual； but asserted that the sun and moon stood still；
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or ceased from their motion … a statement which would be of great service
to them at that time in convincing and proving by experience to the
Gentiles； who worshipped the sun； that the sun was under the control of
another deity who could compel it to change its daily course。 （97） Thus；
partly through religious motives； partly through preconceived opinions；
they conceived of and related the occurrence as something quite different
from what really happened。
（98） Thus in order to interpret the Scriptural miracles and understand
from the narration of them how they really happened； it is necessary to
know the opinions of those who first related them； and have recorded them
for us in writing； and to distinguish such opinions from the actual
impression made upon their senses； otherwise we shall confound opinions
and judgments with the actual miracle as it really occurred： nay； further；
we shall confound actual events with symbolical and imaginary ones。 （99）
For many things are narrated in Scripture as real； and were believed to be
real； which were in fact only symbolical and imaginary。 （100） As； for
instance； that God came down from heaven （Exod。 xix：28； Deut。 v：28）；
and that Mount Sinai smoked because God descended upon it surrounded
with fire； or； again that Elijah ascended into heaven in a chariot of fire；
with horses of fire； all these things were assuredly merely symbols
adapted to the opinions of those who have handed them down to us as they
were represented to them； namely； as real。 （101） All who have any
education know that God has no right hand nor left； that He is not moved
nor at rest； nor in a partic
