theologico-political treatise p2(神学与政治专题研究2)-第2章
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no power can be postulated or conceived sufficient to impugn them。 （28）
They ought certainly so to appear to us when we infer from them God's
existence； if we wish to place our conclusion beyond the reach of doubt；
for if we could conceive that such ideas could be impugned by any power
whatsoever； we should doubt of their truth； we should doubt of our
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conclusion； namely； of God's existence； and should never be able to be
certain of anything。 （29） Further； we know that nothing either agrees with
or is contrary to nature； unless it agrees with or is contrary to these
primary ideas； wherefore if we would conceive that anything could be
done in nature by any power whatsoever which would be contrary to the
laws of nature； it would also be contrary to our primary ideas； and we
should have either to reject it as absurd； or else to cast doubt （as just
shown） on our primary ideas； and consequently on the existence of God；
and on everything howsoever perceived。 （30） Therefore miracles； in the
sense of events contrary to the laws of nature； so far from demonstrating to
us the existence of God； would； on the contrary； lead us to doubt it； where；
otherwise； we might have been absolutely certain of it； as knowing that
nature follows a fixed and immutable order。
（31） Let us take miracle as meaning that which cannot be explained
through natural causes。 （32） This may be interpreted in two senses： either
as that which has natural causes； but cannot be examined by the human
intellect； or as that which has no cause save God and God's will。 （33） But
as all things which come to pass through natural causes； come to pass also
solely through the will and power of God； it comes to this； that a miracle；
whether it has natural causes or not； is a result which cannot be explained
by its cause； that is a phenomenon which surpasses human understanding；
but from such a phenomenon； and certainly from a result surpassing our
understanding； we can gain no knowledge。 （34） For whatsoever we
understand clearly and distinctly should be plain to us either in itself or by
means of something else clearly and distinctly understood； wherefore from
a miracle or a phenomenon which we cannot understand； we can gain no
knowledge of God's essence； or existence； or indeed anything about God
or nature； whereas when we know that all things are ordained and ratified
by God； that the operations of nature follow from the essence of God； and
that the laws of nature are eternal decrees and volitions of God； we must
perforce conclude that our knowledge of God； and of God's will increases
in proportion to our knowledge and clear understanding of nature； as we
see how she depends on her primal cause； and how she works according to
eternal law。 （35） Wherefore so far as our understanding goes； those
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phenomena which we clearly and distinctly understand have much better
right to be called works of God； and to be referred to the will of God than
those about which we are entirely ignorant； although they appeal
powerfully to the imagination； and compel men's admiration。
（36） It is only phenomena that we clearly and distinctly understand；
which heighten our knowledge of God； and most clearly indicate His will
and decrees。 （37） Plainly； they are but triflers who； when they cannot
explain a thing； run back to the will of God； this is； truly； a ridiculous way
of expressing ignorance。 （38） Again； even supposing that some conclusion
could be drawn from miracles； we could not possibly infer from them the
existence of God： for a miracle being an event under limitations is the
expression of a fixed and limited power； therefore we could not possibly
infer from an effect of this kind the existence of a cause whose power is
infinite； but at the utmost only of a cause whose power is greater than that
of the said effect。 （39） I say at the utmost； for a phenomenon may be the
result of many concurrent causes； and its power may be less than the
power of the sum of such causes； but far greater than that of any one of
them taken individually。 （40） On the other hand； the laws of nature； as we
have shown； extend over infinity； and are conceived by us as； after a
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
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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！
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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 miracle
