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Page 11
(120) Scripture makes the general assertion in several passages that
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
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.
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 see them perturbed, it is not that they fear to attribute
some error to the Holy Spirit, and to stray from the right path, but that
they are afraid to be convicted of error by, others, and thus to overthrow
and bring into contempt their own authority. (3) But if men really believed
what they verbally testify of Scripture, they would adopt quite a different
plan of life: their minds would not be agitated by so many contentions, nor
so many hatreds, and they would cease to be excited by such a blind and rash
passion for interpreting the sacred writings, and excogitating novelties
in religion. (4) On the contrary, they would not dare to adopt, as the
teaching of Scripture, anything which they could not plainly deduce
therefrom: lastly, those sacrilegious persons who have dared, in several
passages, to interpolate the Bible, would have shrunk from so great a
crime, and would have stayed their sacrilegious hands.
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