theologico-political treatise p2(神学与政治专题研究2)-第5节
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education know that God has no right hand nor left； that He is not moved
nor at rest； nor in a particular place； but that He is absolutely infinite and
contains in Himself all perfections。
（102） These things； I repeat； are known to whoever judges of things by
the perception of pure reason； and not according as his imagination is
affected by his outward senses。 （103） Following the example of the masses
who imagine a bodily Deity； holding a royal court with a throne on the
convexity of heaven； above the stars； which are believed to be not very； far
off from the earth。
（104） To these and similar opinions very many narrations in Scripture
are adapted； and should not； therefore； be mistaken by philosophers for
realities。
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（105） Lastly； in order to understand； in the case of miracles； what
actually took place； we ought to be familiar with Jewish phrases and
metaphors； anyone who did not make sufficient allowance for these；
would be continually seeing miracles in Scripture where nothing of the
kind is intended by the writer； he would thus miss the knowledge not only
of what actually happened； but also of the mind of the writers of the sacred
text。 （106） For instance； Zechariah speaking of some future war says （chap。
xiv；7）： 〃It shall be one day which shall be known to the Lord； not day； nor
night； but at even time it shall be light。〃 In these words he seems to predict
a great miracle； yet he only means that the battle will be doubtful the
whole day； that the issue will be known only to God； but that in the
evening they will gain the victory： the prophets frequently used to predict
victories and defeats of the nations in similar phrases。 （107） Thus Isaiah；
describing the destruction of Babylon； says （chap。 xiii。）： 〃The stars of
heaven； and the constellations thereof； shall not give their light； the sun
shall be darkened in his going forth； and the moon shall not cause her light
to shine。〃 （108） Now I suppose no one imagines that at the destruction of
Babylon these phenomena actually occurred any more than that which the
prophet adds； 〃For I will make the heavens to tremble； and remove the
earth out of her place。〃
（109） So； too； Isaiah in foretelling to the Jews that they would return
from Babylon to Jerusalem in safety； and would not suffer from thirst on
their journey； says： 〃And they thirsted not when He led them through the
deserts； He caused the waters to flow out of the rocks for them； He clave
the rocks； and the waters gushed out。〃 （110） These words merely mean
that the Jews； like other people； found springs in the desert； at which they
quenched their thirst； for when the Jews returned to Jerusalem with the
consent of Cyrus； it is admitted that no similar miracles befell them。
（111） In this way many occurrences in the Bible are to be regarded
merely as Jewish expressions。 （112） There is no need for me to go through
them in detail； but I will call attention generally to the fact that the Jews
employed such phrases not only rhetorically； but also； and indeed chiefly；
from devotional motives。 （113） Such is the reason for the substitution of
〃bless God〃 for 〃curse God〃 in 1 Kings xxi：10； and Job ii：9； and for all
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things being referred to God； whence it appears that the Bible seems to
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 occu
