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John vi, 30. Quod ergo tu facis signum ut videamus et credamus tibi?—Non dicunt: Quam doctrinam prædicas?
Nemo potest facere signa quæ tu facis nisi Deus.[338]
2 Macc. xiv, 15. Deus qui signis evidentibus suam portionem protegit.
Volumus signum videre de cœlo, tentantes eum. Luke xi, 16.
Generatio prava signum quærit; et non dabitur.[339]
Et ingemiscens ait: Quid generatio ista signum quærit? (Mark viii, 12.) They asked a sign with an evil intention.
Et non poterat facere.[340] And yet he promises them the sign of Jonah, the great and wonderful miracle of his resurrection.
Nisi videritis, non creditis.[341] He does not blame them for not believing unless there are miracles, but for not believing unless they are themselves spectators of them.
Antichrist in signis mendacibus, says Saint Paul, 2 Thess. ii.
Secundum operationem Satanæ, in seductione iis qui pereunt eo quod charitatem veritatis non receperunt ut salvi fierent, ideo mittet illis Deus optationes erroris ut credant mendacio.
As in the passage of Moses: Tentat enim vos Deus, utrum diligatis eum.[342]
Ecce prædixi vobis: vos ergo videte.[343]
Here is not the country of truth. She wanders unknown amongst men. God has covered her with a veil, which leaves her unrecognised by those who do not hear her voice. Room is opened for blasphemy, even against the truths that are at least very likely. If the truths of the Gospel are published, the contrary is published too, and the questions are obscured, so that the people cannot distinguish. And they ask, "What have you to make you believed rather than others? What sign do you give? You have only words, and so have we. If you had miracles, good and well." That doctrine ought to be supported by miracles is a truth, which they misuse in order to revile doctrine. And if miracles happen, it is said that miracles are[Pg 250] not enough without doctrine; and this is another truth, which they misuse in order to revile miracles.
Jesus Christ cured the man born blind, and performed a number of miracles on the Sabbath day. In this way He blinded the Pharisees, who said that miracles must be judged by doctrine.
"We have Moses: but, as for this fellow, we know not from whence he is."[344] It is wonderful that you know not whence He is, and yet He does such miracles.
Jesus Christ spoke neither against God, nor against Moses.
Antichrist and the false prophets, foretold by both Testaments, will speak openly against God and against Jesus Christ. Who is not hidden ... God would not allow him, who would be a secret enemy, to do miracles openly.
In a public dispute where the two parties profess to be for God, for Jesus Christ, for the Church, miracles have never been on the side of the false Christians, and the other side has never been without a miracle.
"He hath a devil." John x, 21. And others said, "Can a devil open the eyes of the blind?"
The proofs which Jesus Christ and the apostles draw from Scripture are not conclusive; for they say only that Moses foretold that a prophet should come. But they do not thereby prove that this is He; and that is the whole question. These passages therefore serve only to show that they are not contrary to Scripture, and that there appears no inconsistency, but not that there is agreement. Now this is enough, namely, exclusion of inconsistency, along with miracles.
There is a mutual duty between God and men. We must pardon Him this saying: Quid debui?[345] "Accuse me," said God in Isaiah.
"God must fulfil His promises," etc.
Men owe it to God to accept the religion which He sends. God owes it to men not to lead them into error. Now, they would be led into error, if the workers of miracles announced a doctrine which should not appear evidently false to the light of common sense, and if a greater worker of miracles had not already warned men not to believe them.
Thus, if there were divisions in the Church, and the Arians, for example, who declared themselves founded on Scripture just as the Catholics, had done miracles, and not the Catholics, men should have been led into error.[Pg 251]
For, as a man, who announces to us the secrets of God, is not worthy to be believed on his private authority, and that is why the ungodly doubt him; so when a man, as a token of the communion which he has with God, raises the dead, foretells the future, removes the seas, heals the sick, there is none so wicked as not to bow to him, and the incredulity of Pharaoh and the Pharisees is the effect of a supernatural obduracy.
When, therefore, we see miracles and a doctrine not suspicious, both on one side, there is no difficulty. But when we see miracles and suspicious doctrine on the same side, we must then see which is the clearest. Jesus Christ was suspected.
Bar-jesus blinded.[346] The power of God surpasses that of His enemies.
The Jewish exorcists[347] beaten by the devils, saying, "Jesus I know, and Paul I know; but who are ye?"
Miracles are for doctrine, and not doctrine for miracles.
If the miracles are true, shall we be able to persuade men of all doctrine? No; for this will not come to pass. Si angelus.[348] ...
Rule: we must judge of doctrine by miracles; we must judge of miracles by doctrine. All this is true, but contains no contradiction.
For we must distinguish the times.
How glad you are to know the general rules, thinking thereby to set up dissension, and render all useless! We shall prevent you, my father; truth is one and constant.
It is impossible, from the duty of God to men, that a man, hiding his evil teaching, and only showing the good, saying that he conforms to God and the Church, should do miracles so as to instil insensibly a false and subtle doctrine. This cannot happen.
And still less, that God, who knows the heart, should perform miracles in favour of such a one.
The three marks of religion: perpetuity, a good life, miracles. They destroy perpetuity by their doctrine of probability; a good life by their morals; miracles by destroying either their truth or the conclusions to be drawn from them.
If we believe them, the Church will have nothing to do with perpetuity, holiness, and miracles. The heretics deny them, or deny the conclusions to be drawn from them; they do the[Pg 252] same. But one would need to have no sincerity in order to deny them, or again to lose one's senses in order to deny the conclusions to be drawn from them.
Nobody has ever suffered martyrdom for the miracles which he says he has seen; for the folly of men goes perhaps to the length of martyrdom, for those which the Turks believe by tradition, but not for those which they have seen.
