9. CHAP. IX. Of Miracles; and what Power they be of to Establish Faith and Doctrine.
CHAP. IX. Of Miracles; and what Power they be of to Establish Faith and Doctrine.
In miracles two things are specially to be considered; first, what miracles are; and secondly, how much, and in what sort it is lawful to ask them. As touching the first, the Hebrew word is Pala, or Niphla: from whence are derived the nouns Niphlaoth, or Miphleoth. By which words are noted
Things secret from others, by reason of their worthiness and excellency; Separated (I mean) and wonderful. The Grecians call it θαῦμα, of this verb θαυμάζεσθε; which is, To marvel. The Latins call them Miracula, that is
Miracles; because they are worthy of admiration. They call them also Prodigia, Monstra, and Portenta; that is Things prodigious, monstrous, or that are seldom seen: to let us understand, that by these things God meant to show, that somewhat should come to pass, or be done, above hope, or expectation, contrary to the common order of things. Wherefore, seeing that miracles are done beyond the nature of things, they cause admiration. And certainly, there are very many miracles, which are made famous by writers: as the temple of Diana in Ephesus; the tomb of Artemisia Queen of Caria; the huge image of the sun at Rhodes; the walls of Babylon, and a great
many other such things. Wherefore Augustine in his 16th chapter against the epistle to the Manichees, wrote very wisely; I call a miracle whatsoever appeareth to be hard and unusual, above the hope or reach of the wonderer.
Out of which words may be gathered a certain large description of miracles.
And since it is said, that a miracle appeareth; they may justly be charged, which feign transubstantiation, and will have it to be a miracle, which cannot be confirmed by the holy scriptures: and seeing it appeareth not, or is seen, it ought not to be called a miracle.
2. After this general and large description, let us add, that of miracles some be true, and some be false: and false miracles are said to be those, which either be not that, which they appear to be; or if they be, yet are they not done by any supernatural power, but by the power of nature, although it be secret. And this may the angels, either good or bad, do three manner of ways. For sometime they apply the powers of nature, which are thoroughly known, unto some matter or substance: by which joining together of matter with causes efficient, effects do follow; and that in a manner upon the sudden, whereat the beholders cannot but wonder. The devils know, that of things putrefied, are engendered frogs, worms, and some sort of serpents; so that heat in certain degrees be added thereunto. Wherefore seeing it is not hard for them to couple these things together, they do so sometimes, to the intent they may deceive men. And by this means Augustine thought (as he hath written in his third book De trinitate) that The sorcerers of Pharaoh did the same thing which Moses did. Moreover, the stirring up of spirits, of humors, and blood in men, do very much annoy the bodies of men; whereby the horrible figures, images, and likenesses of things, which be kept in these, are moved before the fancy and imagination, and in such order, as the troubler of the spirit doth knit them; whereof arise sundry and manifold
signs or visions: which thing we see otherwhile in frantic folk. And the matter may be brought to such a pass, as the shapes and images, which are kept within, may be revoked to the outward senses, whereby he that suffereth such things, doth think that he seeth and feeleth those things, which are conversant in his imagination or fancy; when as in very deed there is no such thing outwardly done.
Howbeit, these kind of miracles may be rather counted among the number of illusions, than of miracles. Also it cometh to pass, that these spirits by their power, do fashion certain bodies; sometimes of the air, or other elements, so as they may seem altogether like unto men's bodies, and under them they appear to whom soever it liketh them. So came they sometimes unto Abraham, Lot, and other of the fathers. These things (if we speak properly and plainly) are not very miracles, but in our reason and judgment there is no let but they may be so called; yea and commonly jugglers are said to do miracles, when as nevertheless they play only by the nimbleness of the hands; or else when by a certain power of natural things, they present wonders to the beholders eyes.
3. But of true miracles this is the definition: A miracle is a work hard and not usual, done by the power of God, above the power of any creature; and wrought, to the end it may cause the beholders to wonder, and to confirm faith towards the word of God. Wherefore the matter of miracles, is works; the form, is hardness and unwontedness; the efficient cause is the power of God, which passeth nature created; and the end of them is both admiration, and also confirmation of faith. And that we might not doubt of the cause efficient, I think it best to add, that that power of God, which goeth wholly beyond the power and strength of nature, must sometime be understood of God's own working; and sometime of that which he doth by angels, or by
men: and that in such manner, as shall be afterward declared. Herewith all I will join the saying of Augustine in the place before alleged, against the epistle of Manichaeus, the 26th chapter; Miracles would not move, unless they were wonderful, and wonderful they would not be, if they were things accustomed. Wherefore, as they say, that of admiration sprang philosophy, which Plato thought to be the rainbow, and therefore the daughter of wonder: even so we may believe, that faith, which cometh of the word of God, although it do not utterly spring of miracles, yet may we believe that it is confirmed by them. And therefore Augustine in his 12th book of confessions, the 21st chapter saith; Ignorance is the mother of wondering at signs, which admiration is an entrance of faith unto the children of Adam, which had forgotten thee, O Lord. By this sentence he teacheth, that men having forgotten God, had an entrance and way unto faith by the wondering at miracles.
And truly so it is. For we know not the will of God: but he (as he is good) hath opened the same to his prophets and apostles; and that they might more profitably declare it unto us, he gave them the gift of his word. But because he knew that mortal men are strangers and adversaries to his word, he granted the power to do miracles; to the intent that those things, which he would have his messengers to speak profitably, might be the easilier believed. That the confirming of faith cometh by miracles, Mark witnesseth, which saith in the end of his gospel; And they went out preaching everywhere the gospel: and the Lord wrought with them, and confirmed the word with signs that followed. And hereby it appeareth, how meet a confirmation this is, in that the promises of God depend of no other thing, than of his will and power. And the signs or miracles which we now speak of, do give a sufficient testimony of his power, because they do so far exceed the order of
nature: and they make us assured of his will, for they are showed, through the invocation of his name, and by his grace and spirit. Wherefore
Augustine in the place above alleged, against the epistle of Manichaeus, writeth, that miracles win authority to the word of God; for he, when he did these, seemeth to have given as it were an earnest-penny of his promises.
Neither must we pass over these words, which Augustine hath in the 24th treatise upon John; that Miracles consist not in the greatness of works. For otherwise it is a greater work, to govern this universal composition of the world, than to restore unto a blind man the sight which he wanteth.
4. These things being declared, it resteth, that we divide miracles into their parts by fit distributions. Some of them are wonderful, even for the thing it self that is done; for that they appear to be so great and strange things, as the like cannot be found in the nature of things. Such was the staying of the sun in the time of Joshua; and the turning of the shadow thereof in the time of Hezekiah; the conception and childbirth of a Virgin; the food of Manna in the wilderness; and such like. But some are miracles, not in respect of the nature and greatness of the thing which is done, but by reason of the way and means that is used in the working of them: as was the clouds and rain of Helias; the budding of the flowers and fruit in the rod of Aaron; the thunder of Samuel; the converting of water into wine; and other like. For such may be done naturally, but yet they were then miracles, because of the manner whereby they were done: that is, not by natural causes, but by the will and commandment of the righteous.
There is another division of miracles: because some of them do only move admiration; as did the lightnings and thunders upon mount Sinai; the turning of the suns shadow in the time of Hezekiah; the transfiguration of the Lord upon the mount. And some (besides the wonder of them) do bring
a present commodity unto men; as when by Aaron's rod, drink was given out of the rock; when Manna reigned down from heaven; and when the sick were healed by the Lord and his apostles. Sometimes miracles bring punishment and harm to those that offend; as when Ananias and Zaphyra died at the words of Peter; when Elymas the conjurer was stricken blind by Paul; and when by him others were delivered unto Satan to be tormented.
Herein also miracles are divided, that some of them are obtained by prayers.
For so did Elias and Elisha; namely by prayer they restored their dead to life; Moses, by making intercession for Pharaoh, delivered him from frogs and diverse other plagues. And other miracles are wrought by commandment and authority: Joshua commanded the sun to stay his course; the Lord Jesus commanded the winds; and Peter said unto the lame man, In the name of Jesus Christ rise up and walk. And there be some other miracles done, and yet neither by prayer nor by commandment; but come of their own accord, the righteous themselves being otherwise occupied: even as when the shadow of Peter, as he walked, did heal the sick; and when the handkerchiefs that came from Paul cured sick folk.
5. Lastly, Augustine in his 83rd book of questions divideth miracles; to wit, that some are done by public justice: that is, by the stable and firm will of God, which is counted in the world as a public law. By it God would, that his ministers; that is, prophets and apostles, in preaching, should work miracles. But other miracles be done by the signs of this justice; as when the wicked, in the name of God, and of Jesus Christ, do work any miracle; which is not given, but in respect of the honor and reverence of the name of God which they use: not that God, or nature, or any things created, are desirous to pleasure them. Even like as when one hath privily conveyed away a public seal or writing, and by means thereof extorteth many things,
either from countrymen, or from citizens; which things are not given, but to the seal, which they acknowledge to be the princes or magistrates: even so he, which followed not Christ, yet did he in his name cast out devils.
Thirdly, those are accounted miracles, which are done by a certain private contract, whereby sorcerers do bind themselves to the devil; and the devil to them: but these are done neither by public justice, nor yet by the signs thereof; but only of a certain private compact. Howbeit, we must note, that the miracles of the third sort, are not firm, nor yet do certainly come to pass.
For we read in the 19th of the Acts, that the children of Sceva would have cast forth devils in the name of Jesus, whom Paul preached: but the devil said to them; Jesus indeed I know, and Paul I know, but what ye be I cannot tell: which having spoken, he set upon them. And as touching the third kind, the act of Cyprian, which he did before his conversion confirmeth my saying. For he attempted to bewitch a godly maid to incline to unlawful lust; which at the length the devil told him that he could not bring to pass for him.
6. But we must note, that these miracles, which are done through a private contract, are not very miracles; but do belong unto that kind which I mentioned before the definition. For, although sometimes they be verily that, which they seem to be, yet are they not miracles indeed. For who doubteth, but that it was very fire which consumed the cattle of Job; and a very storm of wind, which by throwing down his houses destroyed his children? Yea and Augustine affirmeth, that those serpents, which the sorcerers of Egypt brought forth, were not illusions, but very serpents. For the history reporteth, that when they came to the third miracle, the wise men said; This is the finger of God: and further, that now their cunning failed them, and that they could no longer do those things, which Moses did by
the power of God. This doubtless is a token, that they wrought not before by illusions, and that the sorcerers till that time contended with Moses in very things, and not in illusions. But some will say; If it be so, that things wrought by the devil and the sorcerer, be sometimes even as they seem to be: wherefore is it written to the Thessalonians, of antichrist; that By him very many should be deceived through his false signs and wonders?
Hereunto we must answer, that there may be a lie; in saying that a thing done is a miracle, whereas it is not, and not in the thing done, when it is as it appeareth. And August. answereth; Signs and wonders are called lies, either because they will appear to be, and yet be not; or else because they lead men unto lies: for antichrist, by such signs, will seek nothing else but to deceive, and drive men to believe false things. And this is no new or strange thing, that a cause should take either his name or property of his effect. But that things seem to be, and are not, may two manner of ways be taken: either when among true things some counterfeit are mingled; or else because they be set forth for miracles, when they are no miracles.
7. Another doubt there is to be resolved; namely, that the power of God, which passeth nature, useth either angels or men, as well good as evil, to do miracles. Whereunto I answer, that it useth them as certain instruments, and sometime doth miracles at their desire, prayers, and suit, without any outward labor of theirs: and sometime he will have them to put to their work or ministry. For Moses did strike the sea, and the rock with his rod;
Christ touched the leapers, and anointed the eyes of the blind. But it must be understood, that there be two kinds of instruments. Some are so prepared, as although they be not the chief efficient causes; yet are they a great means and furtherance to bring the thing to effect: as iron to cut hard things, and medicines to heal a disease; when as nevertheless they are but
instruments of the workmen. But God useth other kind of instruments in the doing of miracles, which in their own nature, have no strength to bring to effect. For what force had the rod of Moses, to divide the sea? What force had the shadow of Peter, to heal the sick? Verily nothing, if thou have respect to the nature of them. Wherefore the instruments, which God useth in these miracles, do of their own nature, either bring no help at all unto them; or sometimes rather they let them: as the beholding of the brazen serpent; the salt of Elisha; the water of Elias, which he poured on the burnt offering; and the clay which Christ put to the eyes of the blind.
Wherefore, when miracles are done by instruments of this kind, which do nothing help, yea rather do let; the power and might of God is much more set forth. Yea and Christ also, to the intent he might teach us, that natural power doth nothing further herein, said unto his mother at the marriage;
Woman, what have I to do with thee? Not that he meant thereby to depress the authority of his mother, but that it might appear, that the nature, which he had taken of her, was not of itself able to make him work miracles.
Wherefore seeing God useth both men and angels, good and bad, for to do miracles; and that those things are sometime benefits, and sometime punishments, whereby men are either punished or holpen; we need not make any doubt, whether God do punish by his good angels, or no. For it is evident enough, that by angels, Sodom was destroyed; by an angel the host of Sennacherib was slain; and that David saw the angel, which was minister of the plague against Israel.
8. But Augustine upon the 78th psalm, doubteth, whether God hath by evil angels done miracles, whereby men have immediately received some benefit: and he saith, that he hath not read it in the holy scriptures. No more truly have I: unless we might say, that it profited Paul, to be tormented by
the angel of Satan: and that he therefore delivered some unto Satan, to the intent their souls might be saved in the day of judgment. Howbeit
Augustine's question hath not respect unto this; but to know whether plain and evident good turns, such as be the gifts of healing, prophesying, tongues, giving of food, setting at liberty, and such like, are miraculously bestowed upon men from God, by the devil or his angels. Wherein I think
(as Augustine doth) that the scriptures nowhere testify any such thing. And yet is it evident, that as well the godly men as the ungodly be tempted, punished, and molested by evil angels; howbeit after a sundry fashion. For, as Augustine saith in the same place; there be after a sort two flocks of men; to wit, the wicked and the good: the good are the flock of God, even as the wicked are the flock of the devil. Wherefore against the wicked, as against his own, he dealeth more at liberty: he disquieteth them, he deludeth and entreateth them ill, as in his own right: and yet can he not deal beyond the prescript measure appointed him by God. But against the flock of Christ, he dare do nothing, more than God himself sometime for diverse purposes doth give him leave; as we may perceive by Job. Otherwhile God suffereth the godly to be grievously afflicted by the devil, to the end his grace should be the more famously extended towards them.
But when Augustine expoundeth the words of the psalm, he doubteth whether the plagues of the Egyptians were brought in by a good angel, or by the devil: and at length he showeth, that the plague and destruction of the first born, may be ascribed to the ministry of the devil, and that all the other plagues must be attributed to good angels: whereby as well the saying of the book of Exodus; as of the psalm, may stand as they be. But as touching that plague of the first born, it is written in Exodus under the name of God; In that night I will pass through Egypt, and will smite, &c. By these words,
that destruction seems to be attributed either to God, or to a good angel, and not unto the devil. Howbeit that doth not much move me: for although it were done by the ministry of the devil, yet the punishment must be ascribed unto God. For Job, when he was bereft of all his goods and children, yet he said; The Lord hath given, and the Lord hath taken away. And that which was executed by the devil, he said was done by God. But some object, that if we shall assign these things unto the devil, then may he seem to have fought against himself. For sorcerers, by the devils help, did withstand
Moses, when as they did the same things that he did. But if so be the plagues were sent against the Egyptians by evil angels, and yet the sorcerers withstood the same; then Satan seemed to resist Satan: neither could the sorcerers have truly said, that their power failed them, and have testified that it was the finger of God which wrought.
But in my judgment, these things have no good ground: because the things done by the sorcerers, were done by the power of the devil, which unto him is natural. For thereby he is able to apply the seeds of things, and the working causes to the matter prepared; and, as touching the light of men, to work marvelous things. But those things, wherewith God afflicted the Egyptians, were done by his own most mighty power, through the instrument of the devil: wherefore it is no marvel, if the sorcerers failed, and perceived the most excellent power of the finger of God. But the book of Wisdom, the 18th chapter, seemeth wholly to ascribe these plagues unto
God, where he saith; While all things were in quiet silence, and the night was in the midst of her course, &c. And in the 17th chapter it is written, that the Egyptians, being among those plagues, especially when they were oppressed with darkness, were so disquieted with horrible vexations of mind, and very terrible sights, as if most ugly and discomfortable ghosts
had been continually conversant before their eyes, and about their fantasy; which undoubtedly might be done by the sending of evil angels, as the psalm doth mention. Also their heart was hardened, and their mind was obstinately bent every day more and more against the Israelites: and that seemeth to have pertained to the sending down of evil angels. Wherefore these two places might be easily made to agree, by ascribing the plagues, which are spoken of in Exodus, to good angels; and the terrible sights and hardening of the heart, to the sending of the evil angels upon them; whereof the psalm now alleged maketh mention.
9. But seeing that God (as it hath been showed) useth for the working of miracles, both evil and good angels, and men; godly men ought not therefore to be aggrieved, because this power is not oftentimes given unto them. For they are not for this cause of any worse condition than others, to whom the working of miracles is granted. For the Lord said unto his disciples, when they returned from their ambassage; Rejoice not in this, that spirits are subjected unto you; but rather rejoice, because your names be written in heaven. Some there be so desirous of these things, as to work signs, they fear not to use the help even of the devil; and excuse themselves under this pretense, that God himself, about the working of signs, useth
Satan; in following of whom they say that they do well: so far are they from confessing themselves guilty of offense. Further, they say that Paul delivered certain to be vexed of the devil; and that therefore they also may use his ministry.
But what manner of men (I beseech you) be these, which would have it lawful for them to do as much as is lawful for God? God is the author of all creatures, wherefore it is no marvel if he use them all: but it is prescribed unto us by the law of God, that we should not do it. And to imitate God, is
commended unto us, so long as we be not contrarily commanded by his law; otherwise he himself will revenge his own injuries. But who will say, that it is lawful for private men to do that which God doth? God used for his own sacrifice the beast prepared unto Baal, and the wood dedicated unto the same idol: shall every one of us therefore eat things dedicated unto idols?
The rule of our life is the word of God; wherefore to imitate him we must not be led, except so much as the law doth permit. He hath made the same law, not for himself, but for men, to the intent that they should make their life agreeable unto it. Wherefore it was lawful for him to require of Abraham the sacrificing of his son, which is not lawful for any of us to require of our friend. Paul and other apostles had evil spirits subject unto them, and by them it was sometime lawful unto them to punish the guilty for the furtherance of their salvation: wherefore they to whom such a gift is not granted, ought to abstain from exercising the same.
10. Now then the use of the power of evil spirits is of two sorts: The one is with authority, and that belongeth chiefly unto God; also it belonged unto the apostles and holy men of the primitive church: but the other consisteth of compact and obedience, which is utterly forbidden unto men. For what fellowship can there be between light and darkness, between God and Belial? For which cause the sorcerers, and whosoever giveth credit unto them, cannot be excused: nay rather they are by the law condemned to be guilty of superstition and idolatry. Neither is it to be thought, that God hath forbidden these things, but for very just causes, and those not unprofitable unto us: for doubtless he provideth that we should not be deceived, and that we should not by such ways run headlong into destruction: for thereto at the length tendeth fellowships with Satan. For the devil is a liar, and the father of lies; and he is also a murderer, even from the beginning, as Christ hath
taught. Wherefore let this be a sure saying; which also the Schoolmen, in the second book of sentences, distinction the eight, and among them specially Thomas, yea and the ancient fathers, confirmed, that If so be we ask anything which goeth beyond the power of man, we must ask it of God only: which thing they that do not, do fall away as runagates from the faith, worshipping creatures instead of God. I would to God both the old fathers and the Schoolmen had remained constant in it; who afterward forgetting themselves, I know not how, have consented now to the invocation of saints, and have instituted a sort of exorcists or conjurers to the carcasses and relics of dead men.
These being endued with no peculiar gift of miracles, do with most grievous commination's, as much as in them lieth, imperiously adjure devils: desiring of the saints, which are already dead, to drive out evil spirits from such as be possessed. But these spirits, if they depart at any time, according as they be commanded; yet they do it not against their will, but do dissemble obedience to establish idolatry: and it is no less liking unto them to possess souls, than to torment bodies. Augustine in his tenth book
De civitate Dei, the 11th chapter showeth, that Purphyrius wrote unto Anebuntes, that certain sorcerers were so accustomed to terrify devils with threatening's, as they said, that if they would not do those things which they were commanded, they would strike heaven and earth together, and all to rattle them. Who seeth not here the subtleties of the devil, that feigneth himself to be afraid of foolish and ridiculous conjurations? But about these things we have been over long.
11. It is good for us now to return to the examination of the last part of our definition; wherein it was said, that miracles are done for the confirmation of faith. And it may seem not a little to make against this clause, That we
ought not lightly to give credit unto miracles, because they may give an occasion of erring. And there hence is derived no sure kind of argument, but very dangerous; and this is proved by many places. First, the Lord saith in the 24th of Matthew, that False prophets in the latter days shall so deceive men by working of signs and miracles, that if it were possible; the very elect should be deceived: which sentence Paul to the Thessalonians handled more at large. Also we learn out of the book of Exodus, that we should not give credit unto signs. For the sorcerers of Pharaoh did for a space the same things that Moses did. In Deuteronomy also it is commanded, that we must not believe a prophet, though he work signs, if he draw the people to idolatry. Wherefore seeing miracles may be wrought as well for the defending of false doctrine, as for the true; they must not be judged meet to confirm our faith. Yea, and Augustine in the 16th chapter De civitate Dei wrote; If angels require sacrifices to be done unto them, and do work signs; and contrariwise, if others shall testify that we must sacrifice unto God only, and yet those work no miracles, we must believe these, and not the other. The same Augustine against Faustus, as touching the Manichees saith; Ye work no signs, whereby we should believe you; yea and if ye did, yet should we not believe you. Wherefore we must understand that miracles in very deed are not sufficient to confirm faith. For it behooveth above all things, to make trial of that doctrine, which is brought; and that by the testimony of the holy scriptures: whereunto if it agree, we must believe it even without signs. But if miracles be added, the believers are still confirmed the more: and they which have not as yet believed, are at the least-wise made the more attentive, and the way to believe is prepared for them.
12. Miracles also are after a sort like unto sacraments; for both of them are added as certain seals unto promises. And even as miracles profit not, unless there be first a respect had unto the doctrine; so likewise the sacraments bring no commodity, but much hurt, unless they be received with a pure faith. Both of them serve to confirm faith, but none of both is sufficient by themselves. They doubtless are blessed, and to be praised in deed, which believe without the help of miracles: for Blessed are they (saith our Lord) which have not seen, and yet do believe. And yet for all that, the confirmation by signs must not be despised. But thou wilt say perhaps,
Seeing they are so profitable to confirm faith, why did the Lord in Matthew the 9th and 11th chapters, and in many other places, charge that they should not be published? Many causes there were. He would first have his doctrine to be preached, afterward miracles to follow. But if he had permitted unto some, whom he healed, straightway to publish abroad that which he had done; then should not doctrine have been joined with that spreading abroad of the miracle, seeing they were not as yet instructed in godliness. He did this also, least he might seem to be held with a vain desire of worldly glory: therefore he would by his own example draw us away from the same.
Moreover, none knew better than himself, what they were whom he healed; and he would not suffer everyone to publish and preach his miracles: wherefore he forbad diverse, that they should not do it.
Further, he saw that it would come to pass, that the wavering and inconstant multitude would not be led by a bare and slender fame of his miracles, to believe the true and sincere faith; but would rather decree unto him worldly honors and advancement, which he himself sought not for. And this is verified in the sixth of John, where it is written, that The people, because they had received of him the loaves, would have made him a king.
Lastly, he would not stir up against himself the rage and envy of the high priests, of the scribes and pharisees, more than the state of the time would suffer. Wherefore in the ninth of Luke, when in the transfiguration, he had showed to his apostles a demonstration of his glory, he commanded them not at that time to publish abroad that which they had seen. Even he also
(when by asking what men thought concerning him, he had wrung from Peter the true confession, wherein he affirmed him to be the son of God) charged that they should not tell any other, that Jesus was Messias. For they were not then so well established, as if they should have spread abroad such things, they had been able by apt testimonies to confirm the same in disputing: and so he thought meet, that they should tarry, till they were more fully instructed. He would not that the truth should be wholly put to silence, but yet he chose a fit time for opening of the same. Wherefore it is not thereby rightly gathered, that miracles are of no force to confirm faith, because Christ sometime forbad, that they should be published: seeing that commandment of the Lord had respect only to the choosing of better occasions, and not unto perpetual silence.
13. Lastly, there is another thing, which seemeth to hinder that part of the definition. For it seemeth, that faith cannot be confirmed by miracles; seeing they require faith, and will have it to go before them. For in Matthew the 13th chapter it is written, that Christ, because of the incredulity of his own citizens, wrought in a manner no miracles: and Mark addeth, that he could not. Wherefore it should seem, that it must rather be said, that miracles are appointed and established by faith; seeing if faith be not present, as the evangelists do say, miracles cannot be done. I answer, that they which by prayers will obtain miracles, must after an accustomed and just manner be endued with faith: for those prayers are counted vain, which
lean not upon faith. But if a miracle be given, nothing letteth, but that faith which is begun, may be stirred up and confirmed. Moreover, this must we be assured of, that there is no let with God, but that he may give miracles unto the unbelievers; yea, he hath oftentimes given them. Undoubtedly
Pharaoh and the Egyptians were unbelievers; and who knoweth not, that there were very many miracles done unto them by Moses? Christ likewise did then show the miracle of his resurrection, when all men in a manner despaired of his doctrine and truth: wherefore nothing letteth, but that faith may be confirmed by miracles.
And for that cause, as we have said, they which by prayers labor to obtain signs, do labor in vain; unless they have believed. For prayers without faith, are of no value with God: and this Christ hath manifestly taught in the 17th chapter of Matthew. For when his disciples could not heal the lunatic child; the cause thereof being demanded, he said that it happened by reason of their incredulity: whose answer manifestly declareth, what we must judge of these exorcists or conjurers, which endeavor to drive away devils at the sepulchers of the saints, and at their relics. All things be there done feignedly. The dead are called upon without faith; and the devil maketh dalliance with idolaters; feigning to have faith, to the end that damnable worshipping's may be still continued: which is therefore manifest, because those exorcists being most impure, do all things there without faith. Origin upon the 17th chapter of Matthew writeth very well against this abuse; If at any time (saith he) it behooveth us to help these men, let us not talk with the spirit, by adjuring or commanding, as though he heard us; but let us only persevere in giving ourselves to prayers and fasting's. These words spake he even then, when the invocation of the dead, and worshipping of relics were not used in the church. What would he at this time say, if he should see the
madness of our age? But to return to the chief point of the doubt, I judge that faith goeth before miracles; as touching those which obtain them by prayers, but not as concerning them which stand by, and have not yet believed the preaching which they have heard.
14. But let us see by what means miracles may sometimes be done by wicked men. For there be some, which shall say in the latter time; Have we not cast forth devils in thy name? Have we not prophesied, &c? Unto whom shall be answered; Verily I say unto you, I know you not. These undoubtedly in working of miracles (as it seemeth credible) used prayers, but yet being destitute of faith were neither justified, nor belonged to the kingdom of God. Wherefore it seemeth to be no sure argument, that prayers poured out without faith are not heard. But we must note, that ill men, which by prayers have obtained miracles, were not utterly without faith. For we find, that there be three kinds of faith; The first is a faith that consisteth of the opinion and persuasion of man, whereby those things that be written in the holy scriptures are believed to be no less true, than are the histories of Livie, Suetonius, and those things which are now written of the new lands: and this kind of faith, in respect of many things, is common both unto Turks and Jews. There is another faith, whereby we being inspired from heaven, do lively and effectually cleave to the promise of God's mercy; and upon this faith doth our justification consist. Finally, the third faith is called the faith of miracles, whereby we are neither changed, nor made one hair the better. For it is a moving of the spirit of God, whereby men are stirred up to desire miracles, altogether believing, that it is the will of God that those should be done, and that the thing required should have success. Therefore while they cleave unto this faith, sometime they obtain their request. Which
I therefore speak, because they do not always so, neither are they always lightened with that inspiration.
But if thou wilt demand, how this kind of faith can be proved, let Chrysostom answer, who upon the 17th chapter of Matthew maketh mention thereof. There Christ said; If ye have faith as the grain of mustard seed, ye shall say unto this mountain; Throw thyself into the sea, and it shall do so. In expounding of these words this father saith; Whereas these things be not done in the church at this day, shall we therefore say that Christians be without faith? God forbid that we should judge so ill of the people of God. Faith justifying is now, but that which is called the faith of miracles, hath already ceased. Also this kind of faith is showed by the words of the apostle, in the first epistle to the Corinthians, where he saith, Though I had all faith, so that I could remove mountains, if I have no charity, I am nothing. Neither let it trouble us, because he saith, (all) for that distribution is to be drawn unto the faith of miracles. This doubtless is plainly perceived, in the 12th chapter of the same epistle, where the apostle maketh relation of the free and acceptable gifts saying; To one is given the spirit of the word of wisdom, to another the gift of knowledge by the same spirit, to another the power of healing by the same spirit, to another the gift of faith by the same spirit, &c. Faith in this place cannot be understood the same, whereby we be justified. For that is not reckoned among the gifts which are privately distributed unto some, but is common unto all true Christians.
Now (as I think) it appeareth by what means they which be not as yet justified, might sometimes by their prayers obtain miracles; namely, because they are not destitute of every kind of faith.
15. Now resteth it to see, whether it be lawful for godly men to desire miracles of God. These are wont to be alleged, for the reasons which may
seem to be against it. First that God, in that matter shall be tempted; and that doth the law of God utterly forbid. Yea, and our savior with this answer reproved the devil; Thou shalt not tempt the Lord thy God. And the Hebrews are expressly blamed, because they tempted God in the desert. The son of God also, when the Pharisees said; Master we will see a sign of thee, said: This froward and adulterous generation requireth a sign, but there shall be no sign given them, &c. And Ahaz otherwise a wicked king, pretended a show of righteousness, saying, that he would not tempt God; and therefore deferred the asking of a sign. Unto the question I answer, that after a sort it is lawful to desire a sign, and after a sort it is not lawful. The first part of the sentence is thus proved; when godly men desire as touching any unaccustomed vocation, to be made more assured of the will of God, and are afraid least peradventure they should be deceived, (for as concerning it, they have nothing for a certainty in the holy scriptures; for neither men nor angels must in those things be very soon believed, seeing evil angels do many times transform themselves into angels of light;) I say when men are in this perplexity, the will being ready bent, yea very desirous to obey the commandment of God, godly men cannot be accused either of tempting of God, or of rashness, if so be they desire to be confirmed by some sign. For whosoever in those cases desireth such things, as God hath been accustomed to offer, he doth not amiss.
No man is ignorant, but that to Achaz was offered a sign, to the intent he might be assured of the promises offered him by Isaiah; wherefore to desire those things, which God himself sometime giveth and freely offereth, ought not to be forbidden as unlawful: whereof there is no want of examples.
Moses being in the wilderness, whensoever he had need of the help of God, he oftentimes obtained miracles for the people of God. And to confirm the
doctrine of truth, both Helias and Helizeus desired of God, that life might be restored unto the children of their hosts. And to the same end Christ said;
But that ye may know that the son of man hath power to forgive sins, he turned to the man sick of the palsy, and said; Rise, take up thy bed and walk. Wherefore of godly men miracles are desired, and that justly, to the intent that either they may be brought out of doubt, as touching their vocation; or that a great and urgent necessity may be succored; or else that a testimony may be given of sound doctrine. And whensoever they desire miracles unto these ends, they desire them not of any creatures, but of God only; and in asking they use a measure. For they declare, that they will or desire nothing, but that which is agreeable to the will of God.
16. Now on the other side let us consider the means, whereby signs are unworthily and unjustly desired. First there are some, which desire miracles, because they are not well persuaded of the power, goodness, and providence of God; nor seek anything else but to have an experiment of those things; neither do they rest upon the doctrine of the holy scriptures, which manifestly and amply teach us all those things. Wherefore they are justly to be reprehended, seeing they be more ready to give credit unto miracles, than unto the word of God. Wherefore Abraham answered unto that rich man, which was tormented in the flames of fire, (when he desired that Lazarus might be sent unto his brethren, least they also should be thrust forth unto the same punishment) They have Moses and the prophets. By which words is manifestly declared, that we must rather believe the holy scriptures, than miracles. There be others also, which desire miracles, to the intent they might have to serve the flesh more delicately, and to satisfy their naughty lusts. Of which fault the Hebrews are accused, for that in the desert, when very great abundance of Manna was ministered unto them they
desired flesh, because they might live more delicately in that wilderness.
Finally, some desire miracles, to the intent they may fulfill vain curiosity.
For as Pliny saith; The nature of man is most greedy of new things: and therefore it seems, that they would use miracles, as it were plays and pastimes to sport themselves withal. After this manner did Herod expect miracles of Christ. For when he was brought unto him, he desired to feed and delight that curiosity of his, with strange signs. Now I suppose it is manifest, after what sort a requiring of signs is forbidden, and that sometimes it is lawful to demand them.
17. Now must we confute those things which seemed to make against us.
They which crave miracles after that manner and form which we have described, undoubtedly do not tempt God; for as much as to tempt God is nothing else, but of an unbelieving heart and rashness to seek for experiments of his will and power: which vice certainly, is in the holy scriptures justly and worthily reprehended. Wherefore, the Lord Jesus
Christ did not without just cause repel the devil, when he would have persuaded him to throw himself down headlong from the temple, whereby he might be made the more assured of the favor of God toward him; whereas the reason of man might manifestly perceive another way of coming down. And again, the same son of God did not unworthily reprehend the Jews, as a froward and adulterous generation; unto whom he therefore denied a sign, because they had already seen very many, and yet they scoffed at them all, and in such sort mocked Christ, and because they desired not any miracle, but one from heaven; as though they would not also have derided signs from heaven. Assuredly their purpose tended to no other end, but to alienate the people from the Lord, although he had wrought wonderful miracles. But as touching Achaz the wicked king, (and
his refusing of the sign offered) I need not much to travel. For he being called by the prophet, feigned himself most faithfully to believe, as though he needed no miracle at all, when as nevertheless he was altogether incredulous. Which thing is plainly showed in the second book of Kings; for he sent unto Tiglath-phalazar the king of the Assyrians to deliver him from the siege: so far off was he from putting confidence in the Lord. And when as God, being not ignorant of his disease, offered him the remedy of a miracle, and put it unto his choice; yet he through hypocrisy refused. If Achaz had truly believed God, he would not have refused to obey, seeing obedience is reckoned among the chiefest fruits of faith.
Let us (I beseech you) compare with this ungodly king the most godly prince Hezekiah his son, who dealt not in this sort. For he, to be the more assured of recovering his health, very modestly required a sign; unto whose choice, when Isaiah had put, whether he would have the shadow of the sun to be set forward, or to be turned backward; he took his choice as he thought good; neither did he frowardly, like his father, refuse the miracle offered him by God. But wicked Achaz to his infidelity joined hypocrisy.
For he considering that miracles are for two causes refused; either for that a man openly believeth in God, and hath no need of the help of miracles: or else for that he utterly contemneth God, and passeth nothing at all for this help, he minded to hide the latter disease, whereof he was sick; namely, the contempt of God: and made as though he had the virtue, that is to say, a principal faith, whereof in deed he was altogether destitute; as though he durst not tempt God. But seeing God most thoroughly knoweth the hearts and reins, he by the prophet punished him, according to his deserts. What other thing is it to refuse a miracle offered by God, but to reject that which should help our spiritual infirmity? And even as he that being well-near
starved with hunger, would forsake his sustenance, is worthy to be accused; so was he to be reproved, which rejected a medicine offered him by God, seeing God knoweth far better than ourselves, what everyone of us needeth.
This is now sufficient concerning those things, which in the beginning of this question seemed altogether to forbid the asking of miracles.
18. I know indeed there be some, which think that miracles ought not in any wise to be asked, but only that they should not be refused, when God offereth them. And they suppose that Augustine maketh with them, who in the fourth book of the concordance or consent of the evangelists; and in his
63rd question upon Genesis, may seem to affirm this thing. But if a man object, that very many godly and righteous men have so done, and especially our Gideon: they answer, that they were moved by the spirit of God to desire miracles; and therefore it was all one, as if God had freely offered miracles unto them, and they with obedience had received those which were offered. But these things ought nothing to trouble us; because
Augustine in the places alleged, doth not flatly and absolutely forbid the desiring of miracles; unless they be demanded either in respect of tempting
God, or else for some other naughty cause. Yea, and in the 63rd question upon Genesis, he saith, that When this is not rightly done, it belongeth to the tempting of God. Let us rather hear what he saith in the tenth book of confessions, the 35th chapter. In religion also it is a tempting of God, when signs and miracles are desired for making of a trial: which thing I also a little before have charged to be avoided. For I will easily grant, that holy men required miracles, not by the instinct of the flesh, or of man's reason: for then had their prayers been vain and to no purpose, seeing (as Paul testifieth) it is needful that the spirit should pray for us with unspeakable
groanings. But now I think there hath been sufficiently spoken of the questions propounded.
19. But what the difference is between signs and wonders, it cannot easily be declared. Origin thinketh, that those only are to be called signs, which though they be wonderful of themselves, yet they show some other thing to come. But wonders are those, which do only pluck men into admiration, because they be done after an uncustomed manner, and against the power and order of nature. But he also confesseth, that this distinction is not observed in the holy scriptures. And truly all the miracles whatsoever they were that Paul showed, were signs, whereby the truth of his preaching was approved. The very which thing we must affirm, as touching the wonderful works of Christ, and of the prophets. But the scriptures of the New
Testament, wherein oftentimes there is mention made of the signs and wonders which Christ and his apostles did, have imitated the phrase of the Old Testament. For there a man shall often find Othoth and Mophetim joined together. Neither do I think, that there is any difference between the words; except it be in degree and quantity: yet am I not ignorant, but that there may be signs or Othoth, which have in them no admiration at all. Such be accents, letters, points, speeches, and other like; the which we doubt not but are signs, and yet they proceed either from art or from nature. But the divine oracles (to the intent they might signify, that certain works of the prophets, of Christ, and his apostles did not only show something besides that which was wrought, but also that they stirred up a kind of astonishment and wondering) have oftentimes joined these words together. This undoubtedly is my opinion, which for anything that I see, I may still hold, unless another man will show me a better.
20. But seeing it is written, that the Spirit distributeth to everyone as he will; we learn thereby, that no time must be prescribed unto it: for he desposeth these things when he will, and how he will. Whereby their argument is dissolved, which say, that in Mark it is written; These signs shall follow them that believe; they shall cast out devils, they shall speak with new tongues, they shall take away serpents, &c. Wherefore, seeing these signs be not done in us, it followeth that faith is not in the church of these days. But they be deceived. For these things are not absolutely and without exception; but in some respect the tokens of faith, belonging to that primitive church, until the gospel were made more manifest. For miracles were as trumpets and open criers whereby the gospel was commended. For even as the law of Moses procured to itself credit, through the manifold miracles showed upon mount Sina, and in the wilderness, which afterward ceased, when they were come to the land of promise: so in like manner, miracles are now also taken away, seeing the gospel is spread throughout the world. And therefore the promise which Christ would have to be written in the gospel of Mark, belonged not to all times; whereof it is not our part either to complain, or find any fault; because that we hear that the holy
Ghost distributeth to everyone, as he will; who nevertheless for great considerations him moving, doth not impart to all men gifts and graces alike. For if they should happen to all alike, they would soon grow out of estimation, whereas God hath determined to make store of them. Moreover, he would that charity should grow and increase, which is then exercised, when one man doth help another; which thing would not have taken place, if all men had been endued with like gifts.