Common Places, Part 1 · Chapter 9
The ninth Chapter. Of Miracles; and what power they be of to eſtabliſh faith and doctrine.
IN miracles two things are ſpeciallie to be conſidered; firſt, In Iudges, chap. 6, at the end.what miracles are; and ſecondlie, how much, and in what ſort it is lawfull to aſke them. As touching the firſt, the Hebrue word is Pala, or Niphla: from whence are deriued the nounes Niphlaoth, or Miphleoth. The etymologie of words.By which words are noted Things ſecret from others, by reaſon of their woorthines and excellencie; Separated (I meane) and woonderfull. The Grecians call it foreign, of this verbe foreign; which is, To maruell. The Latins call them Miracula, that is Miracles; bicauſe they are woorthie of admiration. They call them alſo Prodigia, Monstra, & Portenta; that is Things prodigious, monſtrous, or that are ſeldome ſeene: to let vsus vnderſtand, that by theſe things God ment to ſhew, that ſomewhat ſhould come to paſſe, or bée doone, aboue hope, or expectation, contrarie to the common order of things. Wherefore, Miracles greatlie extolled.ſéeing that miracles are doone beyond the nature of things, they cauſe admiration. And certeinlie, there are verie manie miracles, which are made famous by writers: as the temple of Diana in Epheſus; the toombe of Artemiſia Quéene of Caria; the huge image of the ſunne at Rhodes; the wals of Babylon, & a great manie other ſuch things. Wherefore Auguſtine in his 16. chapter againſt the epiſtle to the Manicheis, wrote verie wiſelie; Auguſtine.I call a miracle whatſoeuer appéereth to be hard & vnvſuall, aboue the hope or reach of the woonderer. Out of which words may be gathered a certeine large deſcription of miracles. A generall deſcription of miracles.And ſince it is ſaid, that a miracle appéereth; they may iuſtlie be charged, Tranſubſtantiation a feigned miracle.which feigne tranſubſtantiation, & will hauehave it to be a miracle, which cannot be confirmed by the holie ſcriptures: and ſéeing it appéereth not, or is ſéene, it ought not to be called a miracle.
2 After this generall and large deſcription, let vsus adde, that of miracles ſome be true, and ſome be falſe: Falſe miracles which they be.and falſe miracles are ſaid to bée thoſe, which either be not that, which they appéere to be; or if they be, yet are they not doone by anie ſupernaturall power, but by the power of nature, although it be ſecret. And this may the angels, either good or bad, doo thrée maner of waies. Miracles three maner of wai… doone.For ſomtime they applie the powers of nature, which are throughlie knowne, vntounto ſome matter or ſubſtance: 1. By applieng of matter with the cauſe efficient.by which ioining togither of matter with cauſes efficient, effects doo followe; and that in a maner vponupon the ſudden, whereat the beholders cannot but woonder. The diuels knowe, that of things putrified, are ingendred frogs, woorms, and ſome ſort of ſerpents; ſo that heate in certeine degrées be added therevnto. Wherefore ſéeing it is not hard for them to couple theſe things togither, they doo ſo ſometimes, to the intent they may deceiue men. And by this means Auguſtine thought Auguſtine.(as he hath written in his third booke De trinitate) that The ſorcerers of Pharao did the ſame thing which Moſes did. 2. By ſtirring vp of bloud and humors.Moreouer, the ſtirring vp of ſpirits, of humors, & bloud in men, doo verie much annoie the bodies of men; whereby the horrible figures, images, & likeneſſes of things, which be kept in theſe, are mooued before the phanſie & imagination, and in ſuch order, as the troubler of the ſpirit dooth knit them; wherof ariſe ſundrie & manifold ſignes or viſions: which thing we ſée otherwhile in phrentike folke. And the matter may be brought to ſuch a paſſe, as the ſhapes and images, which are kept within, may be reuoked to the outward ſenſes, whereby he that ſuffereth ſuch things, dooth thinke that he ſéeeth and féeleth thoſe things, which are conuerſant in his imagination or phanſie; when as in verie déed there is no ſuch thing outwardlie doone.
Howbeit, theſe kind of miracles may be rather counted among the number of illuſions, than of miracles. 3. By the faſhioning of airie bodies.Alſo it commeth to paſſe, that theſe ſpirits by their power, doo faſhion certaine bodies; ſomtimes of the aire, or other elements, ſo as they may ſéeme altogither like vntounto mens bodies, and vnderunder them they appeare to whom ſoeuer it liketh them. So came they ſometimes vntounto Abraham, Lot, and other of the fathers. Theſe things (if we ſpeake properlie and plainelie) are not verie miracles, but in our reaſon and iudgement there is no let but they may be ſo called; yea and commonlie iuglers are ſaid to doo miracles, when as neuertheles they plaie onlie by the nimbleneſſe of the hands; or elſe when by a certaine power of naturall things, they preſent woonders to the beholders eies.
A definition of true miracles.3 But of true miracles this is the definition: A miracle is a worke hard and not vſuall, doone by the power of God, aboue the power of anie creature; and wrought, to the end it may cauſe the beholders to woonder, and to confirme faith towards the word of God. The matter. The forme.Wherefore the matter of miracles, is woorks; the forme, is hardneſſe and vnwoontednes; the efficient cauſe is the power of God, The efficient cauſe. The end.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 thinke it beſt to adde, that that power of God, which goeth wholie beyond the power and ſtrength of nature, muſt ſometime be vnderſtood of Gods owne woorking; and ſometime of that which he dooth by angels, or by men: and that in ſuch maner, as ſhall be afterward declared. Herewithall I will ioine the ſaieng of Auguſtine in the place before alledged, Auguſtine.againſt the epiſtle of Manichaeus, the 26. chapter; Miracles would not mooue, vnleſſe they were woonderfull, and woonderfull they would not be, if they were things accuſtomed. Wherefore, as they ſaie, that of admiration ſprang philoſophie, Faith commeth not of miracles, but is confirmed by them.which Plato thought to be the rainebowe, and therefore the daughter of woonder: euen ſo we may beléeue, that faith, which cōmeth of the word of God, although it doo not vtterlie ſpring of miracles, yet may we beléeue that it is confirmed by them. And therefore Auguſtine in his 12. booke of confeſſions, the 21. chapter ſaith; Ignorance is the mother of woondering at ſignes, which admiration is an entrance of faith vntounto the children of Adam, which had forgotten thée, O Lord. By this ſentence he teacheth, that men hauing forgotten God, had an entrance and waie vntounto faith by the woondering at miracles.
And trulie 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 profitablie declare it vntounto vsus, he gaue them the gift of his word. But bicauſe he knew that mortall men are ſtrangers & aduerſaries to his word, he granted the power to doo miracles; to the intent that thoſe things, which he would hauehave his meſſengers to ſpeke profitablie, might be the eaſilier beléeued. That the confirming of faith cōmeth by miracles, Marke witneſſeth, which ſaith in the end of his goſpell; Mar. 16, 20.And they went out preaching euerie-where the goſpell: and the Lord wrought with them, and confirmed the word with ſignes that followed. And hereby it appéereth, how méete a confirmation this is, in that the promiſes of God depend of no other thing, than of his will and power. And the ſignes or miracles which we now ſpeake of, doo giuegive a ſufficient teſtimonie of his power, bicauſe they doo ſo far excéed the order of nature: and they make vsus aſſured of his will, for they are ſhewed, through the inuocation of his name, and by his grace and ſpirit. Auguſtine.Wherefore Auguſtine in the place aboue alledged, againſt the epiſtle of Manichaeus, writeth, that miracles win authoritie to the word of God; for he, when he did theſe, ſéemeth to hauehave giuen as it were an earneſt-penie of his promiſes. Neither muſt we paſſe ouer theſe words, which Auguſtine hath in the 24. treatiſe vponupon Iohn; Miracles ſtand not of the greatnes of works.that Miracles conſiſt not in the greatnes of works. For otherwiſe it is a greater worke, to gouerne this vniuerſall compoſition of the world, than to reſtore vntounto a blind man the ſight which he wanteth.
4 Theſe things being declared, it reſteth, that we diuide miracles into their parts by fit diſtributions. An other diſtinction of miracles.Some of them are woonderfull, euen for the thing it ſelfe that is doone; for that they appeare to be ſo great & ſtrange things, as the like cannot be found in the nature of things. Such was the ſtaieng of the ſunne in the time of Ioſuah; Ioſu. 10, 13. Eſaie. 38, 7. Eſaie. 7, 14. Exod. 16, 13and the turning of the ſhadowe therof in the time of Ezechias; the conception and childbirth of a Virgin; the food of Manna in the wilderneſſe; and ſuch like. But ſome are miracles, not in reſpect of the nature and greatneſſe of the thing which is doone, but by reaſon of the waie and means that is vſed in the working of them: as was the clouds & raine of Helias; 1. Kin. 18, 45 Num. 17, 8. 1. Sam. 12, 18 Iohn. 2, 9.the budding of the flowers and fruit in the rod of Aaron; the thunder of Samuel; the conuerting of water into wine; and other like. For ſuch may be doone naturallie, but yet they were then miracles, bicauſe of the maner whereby they were doone: that is, not by naturall cauſes, but by the will and commandement of the righteous.
Againe miracles are diſtinguiſhed. Exod. 19, 18. Eſaie. 38, 8. Matt. 17, 2.There is an other diuiſion of miracles: bicauſe ſome of them doo onlie mooue admiration; as did the lightenings and thunders vponupon mount Sinai; the turning of the ſuns ſhadowe in the time of Ezechias; the tranſfiguration of the Lord vponupon the mount. And ſome (beſides the woonder of them) doo bring a preſent commoditie vntounto men; as when by Aarons rod, drinke was giuen out of the rocke; Exod. 17, 6. Exo. 16, 13.when Manna reigned downe from heauen; & when the ſicke were healed by the Lord and his apoſtles. Sometimes miracles bring puniſhment and harme to thoſe that offend; Mar. 16, 18.as when Ananias and Zaphyra died at the words of Peter; Acts. 5. 5.when Elymas the coniurer was ſtriken blind by Paule; and when by him others were deliuered vntounto ſathan to be tormented. Acts. 13, 11.Herein alſo miracles are diuided, that ſome of them are obtained by praiers. Miracles are againe diſtinguiſhed. 1. Kin. 17, 22 2. Kin. 4, 34. Ex. 8, 12, 30.For ſo did Elias and Elizeus; namelie by praier they reſtored their dead to life; Moſes, by making interceſſion for Pharao, deliuered him from frogs and diuers other plagues. And other miracles are wrought by commandement and authoritie: Ioſua. 10, 13.Ioſua commanded the ſunne to ſtaie his courſe; the Lord Ieſus commanded the winds; Matth. 8, 26. Acts. 3, 6.and Peter ſaid vntounto the lame man, In the name of Ieſus Chriſt riſe vp and walke. And there be ſome other miracles doone, and yet neither by praier nor by commandement; but come of their owne accord, the righteous themſelues béeing otherwiſe occupied: euen as when the ſhadowe of Peter, as he walked, did heale the ſicke; Acts. 5, 15. Acts. 19, 12.and when the handkerchers that came from Paule cured ſicke folke.
5 Laſtlie, Auguſtine in his 83. booke of queſtions diuideth miracles; Auguſtine.to wit, that ſome are doone by publike iuſtice: that is, An other partition of miracles.by the ſtable and firme will of God, which is counted in the world as a publike lawe. By it God would, that his miniſters; that is, prophets and apoſtles, in preaching, ſhuld worke miracles. But other miracles be doone by the ſignes of this iuſtice; as when the wicked, in the name of God, and of Ieſus Chriſt, doo worke anie miracle; which is not giuen, but in reſpect of the honor and reuerence of the name of God which they vſe: not that God, or nature, or anie things created, are deſirous to pleaſure them. A ſimilitude.Euen like as when one hath priuilie conueied awaie a publike ſeale or writing, and by meanes thereof extorteth manie things, either from countrie men, or from citizens; which things are not giuen, but to the ſeale, which they acknowledge to be the princes or magiſtrats: euen ſo he, which followed not Chriſt, yet did he in his name caſt out diuels. Mark. 9, 38.Thirdlie, thoſe are accounted miracles, which are doone by a certaine priuate contract, wherby ſorcerers doo bind themſelues to the diuell; and the diuell to them: but theſe are doone neither by publike iuſtice, nor yet by the ſignes thereof; but onelie of a certaine priuate compact. Howbeit, we muſt note, that the miracles of the third ſort, are not firme, nor yet doo certeinlie come to paſſe. Acts. 19, 13.For we read in the 19. of the Acts, that the children of Sceua would hauehave caſt foorth diuels in the name of Ieſus, whom Paule preached: but the diuell ſaid to them; Ieſus indeed I knowe, & Paule I knowe, but what ye be I cannot tell: which hauing ſpoken, he ſet vponupon them. And as touching the third kind, the act of Cyprian, Cyprian.which he did before his conuerſion confirmeth my ſaieng. For he attempted to bewitch a godlie maid to incline to vnlawfull luſt; which at the length the diuell told him that he could not bring to paſſe for him.
6 But we muſt note, that theſe miracles, which are doone through a priuate contract, are not verie miracles; but doo belong vntounto that kind which I mentioned before the definition. For, although ſometimes they be verelie that, They be not verie miracles which the diuell doth. Iob. 1, 16. and 19. Auguſtine.which they ſéeme to be, yet are they not miracles indéed. For who doubteth, but that it was verie fire which conſumed the cattell of Iob; and a verie ſtorme of wind, which by throwing downe his houſes deſtroied his children? Yea and Auguſtine affirmeth, that thoſe ſerpents, which the ſorcerers of Aegypt brought foorth, were not illuſions, but verie ſerpents. For the hiſtorie reporteth, that when they came to the third miracle, the wiſe men ſaid; This is the finger of God: & further, that now their cunning failed them, & that they could no longer doo thoſe things, which Moſes did by the power of God. This doubtles is a token, that they wrought not before by illuſions, and that the ſorcerers till that time contended with Moſes in verie things, and not in illuſions. But ſome will ſaie; If it be ſo, that things wrought by the diuel & the ſorcerer, be ſometimes euen as they ſéeme to be: wherefore is it written to the Theſſalonians, 2. Theſ. 2, 9.of antichriſt; Why the ſignes done by antichriſt be called lies.that By him verie manie ſhould be deceiued through his falſe ſignes and woonders? Herevnto we muſt anſwere, that there may be a lie; in ſaieng that a thing doone is a miracle, whereas it is not, and not in the thing doone, when it is as it appeareth. And Auguſt. anſwereth; Signes and woonders are called lies, either bicauſe they will appeare to be, and yet be not; or elſe bicauſe they lead men vntounto lies: for antichriſt, by ſuch ſignes, will ſéeke nothing elſe but to deceiue, and driue men to beléeue falſe things. And this is no new or ſtrange thing, that a cauſe ſhould take either his name or propertie of his effect. But that things ſéeme to be, and are not, may two maner of waies be taken: either when among true things ſome counterfait are mingled; or elſe bicauſe they be ſet foorth for miracles, when they are no miracles.
Looke in Gen. 6, 14, and 33, & chap. 30, verſe 32.7 Another doubt there is to be reſolued; namelie, that the power of God, which paſſeth nature, vſeth either angels or men, as well good as euill, to doo miracles. Wherevnto I anſwere, that it vſeth them as certeine inſtruments, & ſomtime dooth miracles at their deſire, God vſeth angels and men as inſtruments to doo miracles.praiers, and ſute, without anie outward labour of theirs: & ſometime he will hauehave them to put to their worke or miniſterie. For Moſes did ſtrike the ſea, and the rocke with his rod; Chriſt touched the leapers, and annointed the eies of the blind. Exod. 7, 6. Exod. 16, 13. Matth. 8, 3. Iohn. 9, 6.But it muſt be vnderſtood, that there be two kinds of inſtruments. Some are ſo prepared, as although they be not the chéefe efficient cauſes; yet are they a great meanes and furtherance to bring the thing to effect: as iron to cut hard things, and medicines to heale a diſeaſe; when as neuertheles they are but inſtruments of the workemen. But God vſeth other kind of inſtruments in the dooing of miracles, which in their owne nature, hauehave no ſtrength to bring to effect. For what force had the rod of Moſes, to diuide the ſea? What force had the ſhadowe of Peter, to heale the ſicke? Acts. 5, 5.Verelie nothing, if thou hauehave reſpect to the nature of them. Wherefore the inſtruments, which God vſeth in theſe miracles, doo of their owne nature, either bring no helpe at all vntounto them; or ſometimes rather they let them: Num. 21, 9. 2. King. 2, 21. 1. Kin. 18, 34. Iohn. 9, 6.as the beholding of the braſen ſerpent; the ſalt of Elizeus; the water of Elias, which hée powred on the burnt offering; & the claie which Chriſt put to the eies of the blind.
Wherefore, when miracles are doon by inſtruments of this kind, which doo nothing helpe, yea rather doo let; the power and might of God is much more ſet foorth. Yea and Chriſt alſo, to the intent he might teach vsus, that naturall power dooth nothing further herein, ſaid vntounto his mother at the marriage; Woman, Iohn. 2, 4.what hauehave I to doo with thee? Not that he ment thereby to depreſſe the authoritie of his mother, but that it might appéere, that the nature, which he had taken of hir, was not of it ſelfe able to make him worke miracles. Wherefore ſéeing God vſeth both men and angels, good and bad, for to doo miracles; and that thoſe things are ſometime benefits, and ſomtime puniſhments, whereby men are either puniſhed or holpen; we néed not make anie doubt, whether God doo puniſh by his good angels, or no. For it is euident enough, that by angels, Sodom was deſtroied; by an angel the hoſt of Senacherib was ſlaine; Gen. 19, 2. 2. King. 19, 35. 2. Sam. 24. verſe. 16.and that Dauid ſawe the angel, which was miniſter of the plague againſt Iſrael.
8 But Auguſtine vponupon the 78. pſalme, Whether God directlie helpeth men by the miracles of ill angels.doubteth, whether God hath by euill angels doon miracles, whereby men hauehave immediatelie receiued ſome benefit: and he ſaith, that he hath not read it in the holie ſcriptures. No more trulie hauehave I: vnleſſe we might ſaie, that it profited Paule, to be tormented by the angel of ſathan: 2. Cor. 12, 7.and that he therfore deliuered ſome vntounto ſathan, 1. Cor. 5, 5.to the intent their ſoules might be ſaued in the daie of iudgement. Auguſtine.Howbeit Auguſtines queſtion hath not reſpect vntounto this; but to knowe whether plaine and euident good turns, ſuch as be the gifts of healing, propheſieng, toongs, giuing of food, ſetting at libertie, and ſuch like, are miraculouſlie beſtowed vponupon men from God, by the diuell or his angels. Wherein I thinke (as Auguſtine dooth) that the ſcriptures no where teſtifie anie ſuch thing. And yet is it euident, that as well the godlie men as the vngodlie be tempted, puniſhed, and moleſted by euill angels; howbeit after a ſundrie 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 flocke of God, euen as the wicked are the flocke of the diuell. Wherefore againſt the wicked, as againſt his owne, he dealeth more at libertie: he diſquieteth them, he deludeth and intreateth them ill, as in his owne right: and yet can he not deale beyond the preſcript meaſure appointed him by God. But againſt the flocke of Chriſt, he dare doo nothing, more than GOD himſelfe ſomtime for diuers purpoſes dooth giuegive him leaue; as we may perceiue by Iob. Iob. 1, 12.Otherwhile God ſuffereth the godlie to be gréeuouſlie afflicted by the diuell, to the end his grace ſhould be the more famouſlie extended towards them.
But when Auguſtine expoundeth the words of the pſalme, Pſal. 78, 49.he doubteth whether the plagues of the Aegyptians were brought in by a good angel, or by the diuell: and at length he ſheweth, that the plague and deſtruction of the firſt borne, may be aſcribed to the miniſterie of the diuell, and that all the other plagues muſt be attributed to good angels: whereby as well the ſaieng of the booke of Exodus; as of the pſalme, may ſtand as they be. But as touching that plague of the firſt borne, it is written in Exodus vnderunder the name of God; Exod. 12, 12In that night I will paſſe through Aegypt, and will ſmite, &c. By theſe words, that deſtruction ſéemes to be attributed either to God, Whether God ſent the plagues of Aegypt by ill angels, or by good.or to a good angel, and not vntounto the diuell. Howbeit that dooth not much mooue me: for although it were doone by the miniſterie of the diuell, yet the puniſhment muſt be aſcribed vntounto God. For Iob, when he was bereft of all his goods and children, yet he ſaid; The Lord hath giuen, and the Lord hath taken awaie. And that which was executed by the diuell, he ſaid was doon by God. But ſome obiect, that if we ſhall aſſigne theſe things vntounto the diuel, then may he ſéeme to hauehave fought againſt himſelfe. For ſorcerers, by the diuels helpe, did withſtand Moſes, when as they did the ſame things that he did. But if ſo be the plagues were ſent againſt the Aegyptians by euill angels, and yet the ſorcerers withſtood the ſame; then ſathan ſéemed to reſiſt ſathan: neither could the ſorcerers hauehave trulie ſaid, that their power failed them, and hauehave teſtified that it was the finger of God which wrought.
But in my iudgement, theſe things hauehave no good ground: bicauſe the things doone by the ſorcerers, were doone by the power of the diuell, which vntounto him is naturall. For thereby he is able to applie the ſéeds of things, and the working cauſes to the matter prepared; and, as touching the …ight of men, to worke maruellous things. The diuell by naturall cauſes can woorke ſtrange things.But thoſe things, wherewith God afflicted the Aegyptians, were doon by his owne moſt mightie power, through the inſtrument of the diuell: wherefore it is no maruell, if the ſorcerers failed, and perceiued the moſt excellent power of the finger of God. But the booke of Wiſedome, the 18. chapter, ſéemeth wholie to aſcribe theſe plagues vntounto God, verſe. 15.where hée ſaith; While all things were in quiet ſilence, & the night was in the midſt of hir courſe, &c. And in the 17. chapter it is written, that the Aegyptians, being among thoſe plagues, verſe. 14.eſpeciallie when they were oppreſſed with darknes, were ſo diſquieted with horrible vexations of mind, and verie terrible ſights, as if moſt ouglie and diſcomfortable ghoſts had béene continuallie conuerſant before their eies, and about their phantaſie; which vndoubtedlie might be doone by the ſending of euill angels, as the pſalme dooth mention. Alſo their hart was hardened, and their mind was obſtinatelie bent euerie daie more and more againſt the Iſraelits: and that ſéemeth to hauehave pertained to the ſending downe of euill angels. Wherefore theſe two places might be eaſilie made to agrée, by aſcribing the plagues, The places of Exodus & the pſalm are agreed.which are ſpoken of in Exodus, to good angels; and the terrible ſights and hardening of the hart, to the ſending of the euill angels vponupon them; whereof the pſalme now alledged maketh mention.
9 But ſéeing that God (as it hath béene ſhewed) vſeth for the working of miracles, The power of dooing miracles maketh not men either better or woorſe.both euill and good angels, and men; godlie men ought not therefore to be agréeued, bicauſe this power is not oftentimes giuen vntounto them. For they are not for this cauſe of anie woorſe condition than others, to whom the working of miracles is granted. For the Lord ſaid vntounto his diſciples, when they returned from their ambaſſage; Reioice not in this, Luk. 10, 20.that ſpirits are ſubiected vntounto you; but rather reioice, bicauſe your names be written in heauen. In obtaining of ſignes the diuels labour muſt not be vſed.Some there be ſo deſirous of theſe things, as to worke ſignes, they feare not to vſe the helpe euen of the diuell; and excuſe themſelues vnderunder this pretence, that God himſelfe, about the working of ſignes, vſeth ſathan; in following of whom they ſaie that they doo well: ſo far are they from confeſſing themſelues guiltie of offenſe. Further, they ſaie that Paule deliuered certeine to be vexed of the diuell; and that therefore they alſo may vſe his miniſterie.
But what maner of men (I beſéech you) bée theſe, which would hauehave it lawfull for them to doo as much as is lawfull for God? God is the author of all creatures, wherefore it is no maruell if he vſe them all: but it is preſcribed vntounto vsus by the lawe of God, that we ſhould not doo it. And to imitate God, is commended vntounto vsus, ſo long as wée be not contrarilie commanded by his lawe; otherwiſe he himſelfe will reuenge his owne iniuries. But who will ſaie, It is not lawfull in all things to imitate God. Iudg. 6, 25.that it is lawfull for priuate men to doo that which God dooth? God vſed for his owne ſacrifice the beaſt prepared vntounto Baal, and the wood dedicated vntounto the ſame idoll: ſhall euerie one of vsus therefore eate things dedicated vntounto 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 lawe dooth permit. He hath made the ſame lawe, not for himſelfe, but for men, to the intent that they ſhould make their life agréeable vntounto it. Wherefore it was lawfull for him to require of Abraham the ſacrificing of his ſonne, Gen. 22, 1,which is not lawfull for anie of vsus to require of our fréend. Paule and other apoſtles had euill ſpirits ſubiect vntounto them, 1. Cor. 5, 5.and by them it was ſometime lawfull vntounto them to puniſh the guiltie for the furtherance of their ſaluation: wherefore they to whom ſuch a gift is not granted, ought to abſtaine from exerciſing the ſame.
10 Now then the vſe of the power of euill ſpirits is of two ſorts: The one is with authoritie, and that belongeth chéeflie vntounto God; alſo it belonged vntounto the apoſtles and holie men of the primitiue church: but the other conſiſteth of compact and obedience, which is vtterlie forbidden vntounto men. 2. Cor. 6, 14.For what fellowſhip can there be betweene light & darknes, betweene God and Belial? For which cauſe the ſorcerers, and whoſoeuer giueth credit vntounto them, cannot be excuſed: naie rather they are by the lawe condemned to be guiltie of ſuperſtition & idolatrie. Why God forbad vsus to vſe the diuels help in obtaining of ſignes.Neither is it to be thought, that God hath forbidden theſe things, but for verie iuſt cauſes, and thoſe not vnprofitable vntounto vsus: for doubtles he prouideth that we ſhould not be deceiued, and that we ſhould not by ſuch waies run headlong into deſtruction: for therto at the length tendeth felowſhips with ſathan. Iohn. 8, 44.For the diuell is a lier, and the father of lies; & he is alſo a murtherer, euen from the beginning, as Chriſt hath taught. Wherefore let this be a ſure ſaieng; which alſo the Schoolmen, in the ſecond booke of ſentences, diſtinction the eight, and among them ſpeciallie Thomas, yea & the ancient fathers, confirmed, that If ſo be wée aſke anie thing which goeth beyond the power of man, wée muſt aſke it of God onlie: which thing they that doo not, doo fall awaie as runnagates from the faith, worſhipping creatures in ſtead of God. The inconſtancie of certeine of the fathers and ſchoolmen.I would to God both the old fathers and the Schoolemen had remained conſtant in it; who afterward forgetting themſelues, I knowe not how, hauehave conſented now to the inuocation of ſaints, and hauehave inſtituted a ſort of exorciſts or coniurers to the carcaſes and relicks of dead men.
Theſe being indued with no peculiar gift of miracles, doo with moſt gréeuous comminations, as much as in them lieth, imperiouſlie adiure diuels: deſiring of the ſaints, which are alreadie dead, to driue out euill ſpirits from ſuch as be poſſeſſed. But theſe ſpirits, if they depart at anie time, according as they be commanded; yet they doo it not againſt their will, but doo diſſemble obedience to eſtabliſh idolatrie: & it is no leſſe liking vntounto them to poſſeſſe ſoules, than to torment bodies. Auguſtine.Auguſtine in his tenth booke De ciuitate Dei, the 11. chapter ſheweth, that Purphyrius wrote vntounto Anebuntes, that certeine ſorcerers were ſo accuſtomed to terrifie diuels with threatenings, as they ſaid, that if they would not doo thoſe things which they were commanded, they would ſtrike heauen & earth togither, and all to rattle them. Who ſéeth not here the ſubtilties of the diuell, that faineth himſelfe to be afraid of fooliſh and ridiculous coniurations? But about theſe things we hauehave béene ouer long.
Miracles doo verie much ſtrēgthen faith.11 It is good for vsus now to returne to the examination of the laſt part of our definition; wherin it was ſaid, that miracles are doon for the confirmation of faith. And it may ſéeme not a little to make againſt this clauſe, That we ought not lightlie to giuegive credit vntounto miracles, bicauſe they may giuegive an occaſion of erring. And therehence is deriued no ſure kind of argument, but verie dangerous; and this is prooued by manie places. Firſt, the Lord ſaith in the 24. of Matthew, verſe. 24;that Falſe prophets in the latter daies ſhall ſo deceiue men by working of ſignes and miracles, that if it were poſſible; the very elect ſhould be deceiued: 2. Theſ. 2, 9.which ſentence Paule to the Theſſalonians handled more at large. Alſo we lerne out of the booke of Exodus, that we ſhould not giuegive credit vntounto ſignes. For the ſorcerers of Pharao did for a ſpace the ſame things that Moſes did. In Deuteronomie alſo it is commanded, that we muſt not beléeue a prophet, Deut. 13, 1.though he worke ſignes, if he drawe the people to idolatrie. Wherfore ſéeing miracles may be wrought as well for the defending of falſe doctrine, as for the true; they muſt not be iudged méete to confirme our faith. Yea, and Auguſtine in the 16. chapter De ciuitate Dei wrote; If angels require ſacrifices to be doone vntounto them, and doo worke ſignes; and contrariwiſe, if others ſhall teſtifie that we muſt ſacrifice vntounto God onlie, and yet thoſe worke no miracles, we muſt beléeue theſe, and not the other. The ſame Auguſtine againſt Fauſtus, as touching the Manicheis ſaith; Yée worke no ſignes, wherby we ſhould beléeue you; yea and if ye did, yet ſhould we not beléeue you. Wherefore we muſt vnderſtand that miracles in verie déed are not ſufficient to confirme faith. Miracles alone are not enough to confirme faith.For it behooueth aboue all things, to make triall of that doctrine, which is brought; and that by the teſtimonie of the holie ſcriptures: Doctrine agreeing with the ſcriptures muſt be beleued without ſignes.wherevnto if it agrée, wée muſt beléeue it euen without ſignes. But if miracles be added, the beléeuers are ſtill confirmed the more: and they which hauehave not as yet beléeued, are at the leaſt-wiſe made the more attentiue, and the waie to beléeue is prepared for them.
12 Miracles alſo are after a ſort like vntounto ſacraments; Miracles hauehave ſome reſemblāc… of ſacraments.for both of them are added as certeine ſeales vntounto promiſes. And euen as miracles profit not, vnleſſe there be firſt a reſpect had vntounto the doctrine; ſo likewiſe the ſacraments bring no commoditie, but much hurt, vnleſſe they be receiued with a pure faith. Both of them ſerue to confirme faith, but none of both is ſufficient by themſelues. They doubtles are bleſſed, and to be praiſed in déed, which beléeue without the helpe of miracles: Iohn 20, …9.for Bleſſed are they (ſaith our Lord) which hauehave not ſeene, and yet doo beleeue. And yet for all that, the confirmation by ſignes muſt not be deſpiſed. But thou wilt ſay perhaps, Séeing they are ſo profitable to confirme faith, why did the Lord in Matthew the ninth and 11. chapters, and in manie other places, Matth 9, …charge that they ſhould not be publiſhed? Manie cauſes there were. He would firſt hauehave his doctrine to bée preached, Why the Lord forbad his miracles to be publiſhed.afterward miracles to followe. But if he had permitted vntounto ſome, whom he healed, ſtraitwaie to publiſh abroad that which hée had doone; then ſhould not doctrine hauehave béene ioined with that ſpreading abroad of the miracle, ſéeing they were not as yet inſtructed in godlines. He did this alſo, leaſt he might ſéeme to bée held with a vaine deſire of worldlie glorie: therefore he would by his owne example drawe vsus awaie from the ſame. Moreouer, none knew better than himſelfe, what they were whom hée healed; and he would not ſuffer euerie one to publiſh and preach his miracles: wherefore hée forbad diuers, that they ſhould not doo it.
Further, he ſawe that it would come to paſſe, that the wauering and inconſtant multitude would not be led by a bare and ſlender fame of his miracles, to beléeue the true & ſincere faith; but would rather decrée vntounto him worldlie honours & aduancement, which he himſelfe ſought not for. verſe. 15.And this is verified in the ſixt of Iohn, where it is written, that The people, bicauſe they had receiued of him the loaues, would hauehave made him a king. Laſtlie, he would not ſtir vp againſt himſelfe the rage and enuie of the high préeſts, of the ſcribes and phariſies, more than the ſtate of the time would ſuffer. Wherefore in the ninth of Luke, verſe. 36.when in the tranſfiguration, he had ſhewed to his apoſtles a demonſtration of his glorie, hée commanded them not at that time to publiſh abroad that which they had ſéene. Euen hée alſo (when by aſking what men thought concerning him, hée had wroong frō Peter the true confeſſion, wherein hée affirmed him to be the ſonne of God) charged that they ſhould not tell anie other, Mat. 16, 20.that Ieſus was Meſſias. For they were not then ſo well eſtabliſhed, as if they ſhould hauehave ſpred abroad ſuch things, they had béene able by apt teſtimonies to confirme the ſame in diſputing: and ſo he thought méete, that they ſhould tarie, till they were more fullie inſtructed. He would not that the truth ſhould be wholie put to ſilence, but yet hée choſe a fit time for opening of the ſame. Wherefore it is not therby rightlie gathered, that miracles are of no force to confirme faith, bicauſe Chriſt ſometime forbad, that they ſhould be publiſhed: ſéeing that commandement of the Lord had reſpect onlie to the chooſing of better occaſions, and not vntounto perpetuall ſilence.
13 Laſtlie, there is another thing, which ſéemeth to hinder that part of the definition. For it ſéemeth, Whether faith go before or followe miracles. verſe. 58.that faith cannot be confirmed by miracles; ſéeing they require faith, & will hauehave it to go before them. For in Matthew the 13. chapter it is written, that Chriſt, bicauſe of the incredulitie of his owne citizens, wrought in a maner no miracles: Mark. 6, 5.& Marke addeth, that he could not. Wherfore it ſhould ſéeme, that it muſt rather be ſaid, that miracles are appointed and eſtabliſhed by faith; ſéeing if faith be not preſent, as the euangeliſts doo ſaie, miracles cannot be doone. I anſwere, that they which by praiers will obtaine miracles, muſt after an accuſtomed and iuſt maner be indued with faith: for thoſe praiers are counted vaine, which leane not vponupon faith. But if a miracle be giuen, nothing letteth, but that faith which is begun, may be ſtirred vp and confirmed. Moreouer, this muſt we be aſſured of, Looke in 2. King. chap. 4, verſ. 30.that there is no let with God, but that he may giuegive miracles vntounto the vnbeléeuers; yea, hée hath oftentimes giuen them. God oftentimes giueth miracles vntounto vnbeleeuers.Vndoubtedlie Pharao and the Aegyptians were vnbeléeuers; and who knoweth not, that there were verie manie miracles doone vntounto them by Moſes? Chriſt likewiſe did then ſhew the miracle of his reſurrection, when all men in a maner deſpaired of his doctrine and truth: wherefore nothing letteth, but that faith may be confirmed by miracles.
And for that cauſe, as we hauehave ſaid, they which by praiers labour to obtaine ſignes, doo labour in vaine; vnleſſe they hauehave beléeued. For praiers without faith, are of no value with God: and this Chriſt hath manifeſtlie taught in the 17. chapter of Matthew. verſe. 21.For when his diſciples could not heale the lunatike child; the cauſe therof being demanded, hée ſaid that it happened by reaſon of their incredulitie: Againſt exorciſmes done at the ſepulchers of d…d men. Looke part 4, chap. 9. art. 8. The diuell dallieth with idolaters.whoſe anſwere manifeſtlie declareth, what we muſt iudge of theſe exorciſts or coniurers, which indeuour to driue awaie diuels at the ſepulchers of the ſaints, and at their rellicks. All things be there doone fainedlie. The dead are called vponupon without faith; and the diuell maketh dalliance with idolaters; faining to hauehave faith, to the end that damnable worſhippings may be ſtill continued: which is therefore manifeſt, bicauſe thoſe exorciſts being moſt vnpure, doo all things there without faith. Origin vponupon the 17. chapter of Matthew writeth verie well againſt this abuſe; Origins opinion of exorciſmes.If at anie time (ſaith he) it behooueth vsus to helpe theſe men, let vsus not talke with the ſpirit, by adiuring or commanding, as though he heard vsus; but let vsus onelie perſeuere in giuing our ſelues to praiers and faſtings. Theſe words ſpake he euen then, when the inuocation of the dead, and worſhipping of rellicks were not vſed in the church. What would he at this time ſaie, if he ſhould ſée the madnes of our age? But to returne to the chéefe point of the doubt, I iudge that faith goeth before miracles; as touching thoſe which obtaine them by praiers, but not as concerning them which ſtand by, and hauehave not yet beléeued the preaching which they hauehave heard.
14 But let vsus ſée by what meanes miracles may ſometimes be doone by wicked men. For there be ſome, which ſhall ſaie in the latter time; HaueHave wee not caſt foorth diuels in thy name? Matt. 7, 22.HaueHave we not propheſied, &c? VntoUnto whom ſhall be anſwered; Verelie I ſaie vntounto you, I knowe you not. Theſe vndoubtedlie in working of miracles (as it ſéemeth credible) vſed praiers, but yet being deſtitute of faith were neither iuſtified, nor belonged to the kingdome of God. Wherefore it ſéemeth to be no ſure argument, that praiers powred out without faith are not heard. But we muſt note, that ill men, which by praiers hauehave obtained miracles, were not vtterlie without faith. For we find, Thrée kinds of faith.that there be thrée kinds of faith; The firſt is a faith that conſiſteth of the opinion and perſuaſion of man, Looke in the 1. Cor. 12, verſ. 9.whereby thoſe things that be written in the holie ſcriptures are beléeued to be no leſſe true, than are the hiſtories of Liuie, Suetonius, and thoſe things which are now written of the new ilands: and this kind of faith, in reſpect of manie things, is common both vntounto Turks and Iewes. There is another faith, wherby wée being inſpired from heauen, doo liuelie and effectuallie cleaue to the promiſe of Gods merciemercy; and vponupon this faith dooth our iuſtification conſiſt. Finallle, the third faith is called the faith of miracles, With what faith thoſe be indued by whom God dooth miracles.whereby we are neither changed, nor made one haire the better. For it is a moouing of the ſpirit of God, whereby men are ſtirred vp to deſire miracles, altogither beléeuing, that it is the will of God that thoſe ſhould be doone, & that the thing required ſhould hauehave ſucceſſe. Therefore while they cleaue vntounto this faith, ſometime they obtaine their requeſt. Which I therefore ſpeake, Miracles are not alwaies doon at the praiers of euill men. Chryſoſt.bicauſe they doo not alwaies ſo, neither are they alwaies lightened with that inſpiration.
But if thou wilt demand, how this kind of faith can be prooued, let Chryſoſtome anſwere, who vponupon the 17 chapter of Matthew maketh mention thereof. There Chriſt ſaid; If ye hauehave faith as the graine of muſtard ſeed, ye ſhall ſaie vntounto this mountaine; verſe. 20.Throwe thy ſelfe into the ſea, and it ſhall doo ſo. In expounding of theſe words this father ſaith; Whereas theſe things be not doone in the church at this daie, ſhall we therefore ſaie that chriſtians be without faith? God forbid that we ſhould iudge ſo ill of the people of God. Faith iuſtifieng is now, but that which is called the faith of miracles, hath alreadie ceaſed. Alſo this kind of faith is ſhewed by the words of the apoſtle, in the firſt epiſtle to the Corinthians, where he ſaith, Though I had all faith, 1. Cor. 13, 2.ſo that I could remooue mountaines, if I hauehave no charitie, I am nothing. Neither let it trouble vsus, bicauſe he ſaith, (all) for that diſtribution is to be drawne vntounto the faith of miracles. This doubtleſſe is plainelie perceiued, in the 12. chapter of the ſame epiſtle, where the apoſtle maketh relation of the frée & acceptable gifts ſaieng; Ibidem 12, 8, and 9.To one is giuen the ſpirit of the word of wiſedome, 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 vnderſtood the ſame, whereby we be iuſtified. For that is not rekoned among the gifts which are priuatelie diſtributed vntounto ſome, but is common vntounto all true chriſtians. Now (as I thinke) it appeareth by what means they which be not as yet iuſtified, might ſometimes by their praiers obtaine miracles; namelie, bicauſe they are not deſtitute of euerie kind of faith.
15 Now reſteth it to ſée, Whither it be lawfull for godlie men to aſke miracles. Looke In Gen. 24 at the end. Looke part 2. place. 4. Art. 54 & In 1. Cor. 1, 22.whether it be lawfull for godlie men to deſire miracles of God. Theſe are woont to be alleadged, for the reaſons which may ſéeme to be againſt it. Firſt that God, in that matter ſhall be tempted; and that dooth the lawe of God vtterlie forbid. Yea, and our ſauiour with this anſwere reprooued the diuell; Thou ſhalt not tempt the Lord thy God. And the Hebrues are expreſlie blamed, bicauſe they tempted God in the deſart. The ſonne of God alſo, when the Phariſies ſaid; Matth. 4, 7. Pſal. 95, 5. Matt. 16, 4.Maiſter we will ſee a ſigne of thee, ſaid: This froward and adulterous generation requireth a ſigne, but there ſhall be no ſigne giuen them, &c. And Achas otherwiſe a wicked king, Eſaie. 7, 12.pretended a ſhew of righteouſneſſe, ſaieng, that he would not tempt God; and therefore deferred the aſking of a ſigne. VntoUnto the queſtion I anſwere, that after a ſort it is lawful to deſire a ſigne, and after a ſort it is not lawfull. The firſt part of the ſentence is thus prooued; when godlie men deſire as touching anie vnaccuſtomed vocation, to be made more aſſured of the will of God, and are afraid leaſt peraduenture they ſhould be deceiued, (for as concerning it, they hauehave nothing for a certeintie in the holie ſcriptures; for neither men nor angels muſt in thoſe things be verie ſoone beléeued, ſéeing euill angels doo manie times tranſforme themſelues into angels of light;) I ſaie when men are in this perplexitie, the will béeing readie bent, yea verie deſirous to obeie the commandement of God, godlie men cannot be accuſed either of tempting of God, or of raſhnes, if ſo be th…y deſire to be confirmed by ſome ſigne. For whoſoeuer in thoſe caſes deſireth ſuch things, as God hath béene accuſtomed to offer, he dooth not amiſſe.
No man is ignorant, but that to Achaz was offered a ſigne, to the intent he might be aſſured of the promiſes offered him by Eſaie; Eſaie. 7, 12,wherefore to deſire thoſe things, which God himſelfe ſometime giueth and fréelie offereth, ought not to be forbidden as vnlawfull: wherof there is no want of examples. Exod. 16, 13 and 17, & 6.Moſes béeing in the wilderneſſe, whenſoeuer he had néed of the helpe of God, he oftentimes obtained miracles for the people of God. And to confirme the doctrine of truth, 1. Kin. 7, 22. 2. Kin. 4, 34.both Helias and Helizeus deſired of God, that life might be reſtored vntounto the children of their hoſts. And to the ſame end Chriſt ſaid; But that yee may knowe that the ſonne of man hath power to forgiue ſinnes, Matth. 9, 6.he turned to the man ſicke of the palſie, and ſaid; Riſe, take vp thy bed and walke. Wherefore of godlie men miracles are deſired, For what cauſes godlie men deſire miracles.and that iuſtly, to the intent that either they may be brought out of doubt, as touching their vocation; or that a great and vrgent neceſſitie may be ſuccored; or elſe that a teſtimonie may be giuen of ſound doctrine. And whenſoeuer they deſire miracles vntounto theſe ends, Cautions in the aſking of miracles.they deſire them not of anie creatures, but of God onlie; and in aſking they vſe a meaſure. For they declare, that they will or deſire nothing, but that which is agréeable to the will of God.
When it ſhall not be lawfull to aſke miracles.16 Now on the other ſide let vsus conſider the meanes, whereby ſignes are vnwoorthilie and vniuſtlie deſired. Firſt there are ſome, which deſire miracles, bicauſe they are not well perſuaded of the power, goodneſſe, and prouidence of God; nor ſéeke any thing elſe but to hauehave an experiment of thoſe things; neither doo they reſt vponupon the doctrine of the holie ſcriptures, which manifeſtlie and amplie teach vsus all thoſe things. Wherefore they are iuſtlie to be reprehended, ſéeing they be more readie to giuegive credit vntounto miracles, than vntounto the word of God. Luk. 16, 26.Wherefore Abraham anſwered vntounto that rich man, which was tormented in the flames of fier, (when he deſired that Lazarus might be ſent vntounto his brethren, leaſt they alſo ſhould be thruſt foorth vntounto the ſame puniſhment) They hauehave Moſes and the prophets. By which words is manifeſtlie declared, that we muſt rather beléeue the holie ſcriptures, than miracles. There be others alſo, which deſire miracles, to the intent they might hauehave to ſerue the fleſh more delicatelie, and to ſatiſfie their naughtie luſts. Num. 11, 10Of which fault the Hebrues are accuſed, for that in the deſart, when verie great abundance of Manna was miniſtred vntounto them they deſired fleſh, bicauſe they might liue more delicatelie in that wilderneſſe. Finallie, ſome deſire miracles, to the intent they may fulfill vaine curioſitie. Plinie.For as Plinie ſaith; The nature of man is moſt gréedie of new things: and therefore it ſéemes, that they would vſe miracles, as it were plaies and paſtimes to ſport themſelues withall. After this maner did Herod expect miracles of Chriſt. Luke. 23, 8.For when he was brought vntounto him, he deſired to féed and delight that curioſitie of his, with ſtrange ſignes. Now I ſuppoſe it is manifeſt, after what ſort a requiring of ſignes is forbidden, and that ſometimes it is lawfull to demand them.
17 Now muſt we confute thoſe things which ſéemed to make againſt vsus. An anſwere to obiections.They which craue miracles after that maner and forme which we hauehave deſcribed, vndoubtedlie doo not tempt God; What it is to tempt God. Before In the 7. chap. Art. 5. and part. 2. cha. 4. Art. 54. Matth. 4, 7.for as much as to tempt God is nothing elſe, but of an vnbeléeuing heart and raſhneſſe to ſéeke for experiments of his will and power: which vice certainelie, is in the holie ſcriptures iuſtlie and woorthilie reprehended. Wherefore, the Lord Ieſus Chriſt did not without iuſt cauſe repell the diuell, when he would hauehave perſuaded him to throwe himſelfe downe headlong from the temple, whereby he might be made the more aſſured of the fauour of God toward him; whereas the reaſon of man might manifeſtlie perceiue another waie of comming downe. And againe, the ſame ſonne of God did not vnwoorthilie reprehend the Iewes, as a froward and adulterous generation; Matth. 16, 4.vntounto whom he therefore denied a ſigne, bicauſe they had alredie ſéene verie manie, and yet they ſcoffed at them all, and in ſuch ſort mocked Chriſt, and bicauſe they deſired not anie miracle, but one from heauen; as though they would not alſo hauehave derided ſignes from heauen. Aſſuredlie their purpoſe tended to no other end, but to alienate the people from the Lord, although he had wrought woonderfull miracles. Eſaie. 7, 1….But as touching Achaz the wicked king, (and his refuſing of the ſigne offered) I néed not much to trauell. For he béeing called by the prophet, feined himſelfe moſt faithfullie to beléeue, as though he néeded no miracle at all, when as neuertheles he was altogither incredulous. Which thing is plainlie ſhewed in the ſecond booke of Kings; for he ſent vntounto Tiglathphalazar the king of the Aſſyrians to deliuer him from the ſiege: 2. King. 16, 7ſo far off was he from putting confidence in the Lord. And when as God, béeing not ignorant of his diſeaſe, offered him the remedie of a miracle, and put it vntounto his choiſe; yet he through hypocriſie refuſed. If Achaz had trulie beléeued God, he would not hauehave refuſed to obeie, ſéeing obedience is reckoned among the chéefeſt fruits of faith.
Let vsus (I beſéech you) compare with this vngodlie king the moſt godlie prince Ezechias his ſonne, who dealt not in this ſort. For he, Obedience is the cheefe fruit of faith. 2. King. 20, 8to be the more aſſured of recouering his health, verie modeſtlie required a ſigne; vntounto whoſe choiſe, when Eſaie had put, whether he would hauehave the ſhadowe of the ſunne to be ſet forward, or to be turned backward; he tooke his choiſe as he thought good; neither did he frowardlie, like his father, refuſe the miracle offered him by God. Miracles offered not to be reiected.But wicked Achaz to his infidelitie ioined hypocriſie. For he conſidering that miracles are for two cauſes refuſed; either for that a man openlie beléeueth in God, and hath no néed of the helpe of miracles: or elſe for that he vtterlie contemneth God, and paſſeth nothing at all for this helpe, he minded to hide the latter diſeaſe, whereof he was ſick; namelie, the contempt of God: and made as though he had the vertue, that is to ſaie, a principall faith, whereof in déed he was altogither deſtitute; as though he durſt not tempt God. Pſal. 7, 10.But ſéeing God moſt throughlie knoweth the harts and reines, he by the prophet puniſhed him, according to his deſarts. A ſimilitude.What other thing is it to refuſe a miracle offered by God, but to reiect that which ſhould helpe our ſpirituall infirmitie? And euen as he that béeing well-néere ſtarued with hunger, would forſake his ſuſtenance, is worthie to be accuſed; ſo was he to be reprooued, which reiected a medicine offered him by God, ſéeing God knoweth far better than our ſelues, what euerie one of vsus néedeth. This is now ſufficient concerning thoſe things, which in the beginning of this queſtion ſéemed altogither to forbid the aſking of miracles.
18 I knowe indéed there be ſome, which thinke that miracles ought not in anie wiſe to be aſked, but onlie that they ſhould not be refuſed, when God offereth them. And they ſuppoſe that Auguſtine maketh with them, Auguſtine De conſenſu Euangelistarum.who in the fourth booke of the concordance or conſent of the euangeliſts; and in his 63. queſtion vponupon Geneſis, may ſéeme to affirme this thing. But if a man obiect, that verie manie godlie & righteous men hauehave ſo doone, & eſpeciallie our Gedeon: they anſwere, that they were mooued by the ſpirit of God to deſire miracles; & therefore it was all one, as if God had fréelie offered miracles vntounto them, and they with obedience had receiued thoſe which were offered. But theſe things ought nothing to trouble vsus; bicauſe Auguſtine in the places alledged, dooth not flatlie and abſolutelie forbid the deſiring of miracles; vnleſſe they be demanded either in reſpect of tempting God, or elſe for ſome other naughtie cauſe. Yea, and in the 63. queſtion vponupon Geneſis, he ſaith, that When this is not rightlie doone, it belongeth to the tempting of God. Let vsus rather heare what he ſaith in the tenth book of confeſſions, the 35. chapter. In religion alſo it is a tempting of God, when ſignes and miracles are deſired for making of a triall: which thing I alſo a little before hauehave charged to be auoided. For I will eaſilie grant, that holie men required miracles, not by the inſtinct of the fleſh, or of mans reaſon: for then had their praiers béene vaine and to no purpoſe, Rom. 8, 26.ſéeing (as Paule teſtifieth) it is néedefull that the ſpirit ſhould praie for vsus with vnſpeakable gronings. But now I thinke there hath béene ſufficientlie ſpoken of the queſtions propounded.
19 But what the difference is betwéene ſignes and woonders, In Rom. 15. verſe 18. The difference betweene ſignes and woonders.it cannot eaſilie be declared. Origin thinketh, that thoſe onlie are to be called ſignes, which though they be woonderfull of themſelues, yet they ſhew ſome other thing to come. But woonders are thoſe, which doo onlie plucke men into admiration, Looke an Epiſtle vntounto Ludouike Lauater beginning Tuas litteras.bicauſe they be doone after an vncuſtomed maner, and againſt the power and order of nature. But he alſo confeſſeth, that this diſtinction is not obſerued in the holie ſcriptures. And trulie all the miracles whatſoeuer they were that Paule ſhewed, were ſignes, In 1. Cor. 12 verſe 11. Looke In Iud. 2. verſe 1. and In 2. King. 2, verſe. 1.whereby the truth of his preaching was approoued. The verie which thing we muſt affirme, as touching the woonderfull works of Chriſt, and of the prophets. But the ſcriptures of the new teſtament, wherin oftentimes there is mention made of the ſignes and woonders which Chriſt and his apoſtles did, hauehave imitated the phraſe of the old teſtament. For there a man ſhall often find Othoth and Mophetim ioined togither. Neither doo I thinke, that there is anie difference betwéene the words; except it be in degrée and quantitie: yet am I not ignorant, but that there may be ſignes or Othoth, which hauehave in them no admiration at all. Such be accents, letters, points, ſpeaches, and other like; the which we doubt not but are ſignes, and yet they procéed either from art or from nature. But the diuine oracles (to the intent they might ſignifie, that certeine works of the prophets, of Chriſt, and his apoſtles did not onlie ſhew ſome thing beſides that which was wrought, but alſo that they ſtirred vp a kind of aſtoniſhment & woondring) hauehave oftentimes ioined theſe words togither. This vndoubtedly is my opinion, which for anie thing that I ſée, I may ſtill hold, vnles an other man will ſhew me a better.
20 But ſéeing it is written, that The ſpirit diſtributeth to euerie one as he will; wée learne thereby, that no time muſt be preſcribed vntounto it: for he deſpoſeth theſe things when he will, and how he will. Whereby their argument is diſſolued, which ſaie, that in Marke it is written; Theſe ſignes ſhall followe them that beleeue; they ſhall caſt out diuels, Mark. 16, 17they ſhall ſpeake with new toongs, they ſhall take awaie ſerpents, &c. Wherefore, ſéeing theſe ſignes be not doone in vsus, it followeth that faith is not in the church of theſe daies. But they be deceiued. Miracles in the primitiue church were ſignes of faith.For theſe things are not abſolutelie and without exception; but in ſome reſpect the tokens of faith, belonging to that primitiue church, vntill the goſpell were made more manifeſt. For miracles were as trumpets and open criers wherby the goſpell was commended. A ſimilitude.For euen as the lawe of Moſes procured to it ſelfe credit, through the manifold miracles ſhewed vponupon mount Sina, and in the wildernes, which afterward ceaſſed, when they were come to the land of promiſe: ſo in like maner, miracles are now alſo taken awaie, ſéeing the goſpell is ſpred throughout the world. And therefore the promiſe which Chriſt would hauehave to be written in the goſpell of Marke, The promiſe of miracles in Marke extendeth not to all times.belonged not to all times; wherof it is not our part either to complaine, or find anie fault; bicauſe that we heare that the holie ghoſt diſtributeth to euerie one, as he will; who neuertheleſſe for great conſiderations him moouing, dooth not impart to all men gifts and graces alike. By not giuing of graces to all alike, they are leſſe contemned, and charitie the more exerciſed.For if they ſhould happen to all alike, they would ſoone grow out of eſtimation, whereas God hath determined to make ſtore of them. Moreouer, he would that charitie ſhould grow and increaſe, which is then exerciſed, when one man dooth helpe an other; which thing would not hauehave taken place, if all men had béene indued with like gifts.