theologico-political treatise p2(神学与政治专题研究2)-第3节
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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！
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（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
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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
