Page 71 of 91
Jeremiah xxiii, 32. The miracles of the false prophets. In the Hebrew and Vatable[324] they are the tricks.
Miracle does not always signify miracle. I Sam. xiv, 15; miracle signifies fear, and is so in the Hebrew. The same evidently in Job xxxiii, 7; and also Isaiah xxi, 4; Jeremiah xliv, 12. Portentum signifies simulacrum, Jeremiah l, 38; and it is so in the Hebrew and Vatable. Isaiah viii, 18. Jesus Christ says that He and His will be in miracles.
If the devil favoured the doctrine which destroys him, he would be divided against himself, as Jesus Christ said. If God favoured the doctrine which destroys the Church, He would be divided against Himself. Omne regnum divisum.[325] For Jesus Christ wrought against the devil, and destroyed his power over the heart, of which exorcism is the symbolisation, in order to establish the kingdom of God. And thus He adds, Si in digito Dei ... regnum Dei ad vos.[326]
There is a great difference between tempting and leading into error. God tempts, but He does not lead into error. To tempt is to afford opportunities, which impose no necessity; if men do not love God, they will do a certain thing. To lead into error is to place a man under the necessity of inferring and following out what is untrue.
Abraham and Gideon are above revelation. The Jews blinded themselves in judging of miracles by the Scripture. God has never abandoned His true worshippers.
I prefer to follow Jesus Christ than any other, because He has miracle, prophecy, doctrine, perpetuity, etc.[Pg 243]
The Donatists. No miracle which obliges them to say it is the devil.
The more we particularise God, Jesus Christ, the Church ...
If there were no false miracles, there would be certainty. If there were no rule to judge of them, miracles would be useless, and there would be no reason for believing.
Now there is, humanly speaking, no human certainty, but we have reason.
Either God has confounded the false miracles, or He has foretold them; and in both ways He has raised Himself above what is supernatural with respect to us, and has raised us to it.
Miracles serve not to convert, but to condemn. (Q. 113, A. 10, Ad. 2.)[327]
Reasons why we do not believe.
John xii, 37. Cum autem tanta signa fecisset, non credebant in eum, ut sermo Isayæ impleretur. Excæcavit, etc.
Hæc dixit Isaias, quando vidit gloriam ejus et locutus est de eo.
Judæi signa petunt et Græci sapientiam quærunt, nos autem Jesum crucifixum. Sed plenum signis, sed plenum sapientia; vos autem Christum non crucifixum et religionem sine miraculis et sine sapientia.[328]
What makes us not believe in the true miracles, is want of love. John: Sed vos non creditis, quia non estis ex ovibus.[329] What makes us believe the false is want of love. II Thess. ii.
The foundation of religion. It is the miracles. What then? Does God speak against miracles, against the foundations of the faith which we have in Him?
If there is a God, faith in God must exist on earth. Now the miracles of Jesus Christ are not foretold by Antichrist, but the miracles of Antichrist are foretold by Jesus Christ. And so if Jesus Christ were not the Messiah, He would have indeed led into error. When Jesus Christ foretold the miracles of Antichrist, did He think of destroying faith in His own miracles?
Moses foretold Jesus Christ, and bade to follow Him. Jesus Christ foretold Antichrist, and forbade to follow him.[Pg 244]
It was impossible that in the time of Moses men should keep their faith for Antichrist, who was unknown to them. But it is quite easy, in the time of Antichrist, to believe in Jesus Christ, already known.
There is no reason for believing in Antichrist, which there is not for believing in Jesus Christ. But there are reasons for believing in Jesus Christ, which there are not for believing in the other.
Judges xiii, 23: "If the Lord were pleased to kill us, He would not have shewed us all these things."
Hezekiah, Sennacherib.
Jeremiah. Hananiah, the false prophet, dies in seven months.
2 Macc. iii. The temple, ready for pillage, miraculously succoured.—2 Macc. xv.
1 Kings xvii. The widow to Elijah, who had restored her son, "By this I know that thy words are true."
1 Kings xviii. Elijah with the prophets of Baal.
In the dispute concerning the true God and the truth of religion, there has never happened any miracle on the side of error, and not of truth.
Opposition.—Abel, Cain; Moses, the Magicians; Elijah, the false prophets: Jeremiah, Hananiah; Micaiah, the false prophets; Jesus Christ, the Pharisees; St. Paul, Bar-jesus; the Apostles, the Exorcists; Christians, unbelievers; Catholics, heretics; Elijah, Enoch, Antichrist.
Jesus Christ says that the Scriptures testify of Him. But He does not point out in what respect.
Even the prophecies could not prove Jesus Christ during His life; and so, men would not have been culpable for not believing in Him before His death, had the miracles not sufficed without doctrine. Now those who did not believe in Him, when He was still alive, were sinners, as He said Himself, and without excuse. Therefore they must have had proof beyond doubt, which they resisted. Now, they had not the prophecies, but only the miracles. Therefore the latter suffice, when the doctrine is not inconsistent with them; and they ought to be believed.[Pg 245]
John vii, 40. Dispute among the Jews as among the Christians of to-day. Some believed in Jesus Christ; others believed Him not, because of the prophecies which said that He should be born in Bethlehem. They should have considered more carefully whether He was not. For His miracles being convincing, they should have been quite sure of these supposed contradictions of His teaching to Scripture; and this obscurity did not excuse, but blinded them. Thus those who refuse to believe in the miracles in the present day on account of a supposed contradiction, which is unreal, are not excused.
The Pharisees said to the people, who believed in Him, because of His miracles: "This people who knoweth not the law are cursed. But have any of the rulers or of the Pharisees believed on him? For we know that out of Galilee ariseth no prophet." Nicodemus answered: "Doth our law judge any man before it hear him, [and specially, such a man who works such miracles]?"
The prophecies were ambiguous; they are no longer so.
The five propositions were ambiguous; they are no longer so.
Miracles are no longer necessary, because we have had them already. But when tradition is no longer minded; when the Pope alone is offered to us; when he has been imposed upon; and when the true source of truth, which is tradition, is thus excluded; and the Pope, who is its guardian, is biased; the truth is no longer free to appear. Then, as men speak no longer of truth, truth itself must speak to men. This is what happened in the time of Arius. (Miracles under Diocletian and under Arius.)
