Commentaries, Commentary on Judges · Chapter 6 · Excursus 2

Commentaries · Commentary on Judges · Chapter 6 · Excursus 2

p. 126¶Of Miracles.

IN the ende of the chapter twoo thinges are to be enquired of. The firſt is of miracles: the other is, how much or in what ſort it is lawful to require them.The Etymology of y^e wordes.

As touching the firſte, the Hebrue verbe is Pala, or Niphla, whiche is, it was hard, or marueilous: wherof ar deriued theſe nownes Niphlaoth or Miphlaoth. By which woordes are noted thinges ſeuered from other, for their dignitye or excellency, ſeperated I ſay, and wonderful. The Grecians call it foreign, of thys verbe foreign, which is to maruayle. The Latines call them Miracula, that is miracles, bicauſe they are woorthy of admiration. They cal them alſo Prodigia monſtra, and Portanta, that is wonders, monſters, and thinges ſeldom ſene, that we ſhould vnderſtand that God by theſe thinges wyl ſhewe that ſome certayne thing ſhal come to paſſe or be done, contrary to the cōmon order of things aboue hope or expectation.Miracles very muche renoumed. Wherfore ſeing mircales ar done aboue the natural courſe of thynges, they bring with them admiration. And vndoubtedlye there are verye many miracles, which by writers are made famous, as the temple of Diana in Epheſus. the Tombe of Artemiſia Queene of Caria, the horrible great image of y^e Sūne at Rhodes, the walles of Babilon, & very many other of y^e ſort. Wherfore Auguſtine againſt the Epiſtle of the Maniches, the .xvi.Auguſtine. A general deſcription of myracles. chap. prudently writeth, I call a miracle whatſoeuer appeareth harde or vnaccuſtomed, aboue the hope or faculty of the wonderer. By which wordes, a certaine large deſcription of miracles may be had.Tranſubſtantiation is yll fayned to be a myracle. And foraſmuch as it ſaid, that a miracle appeareth, they are worthely reproued which do fayne Tranſubſtantiation, and wyll hauehave it to be a miracle, which can neither be confirmed by the holy ſcriptures, and ſeing that it appeareth not, neither can it be ſene, it cannot be called a myracle.

After this very common and large deſcription, ther is to be added, that of miracles certaine are true,Falſe miracles and certaine are falſe. For thoſe are called falſe myracles, which either are not that which they ſeme to be, or els if they bee, they are not done by anye power, which paſſeth nature, but by the powers of nature, although it be ſecrete. For Angels either good or bad may do them, and that thre maner of wayes. For ſometime they applye vntounto matter the ſtrengthes of nature, which they perfectly know, of which cōiunction of y^e matter wyth efficient cauſes, do follow effectes, & ar in dede in a maner vponupon the ſodaine, at the which the beholders cannot but maruayle. The deuils know that of thinges putrified are engendred Frogges, woormes, or ſome certaine Serpentes, ſo that heate in certaine degrees be added. Wherfore ſeing to them it is not hard to couple theſe thinges together, they do it ſomtimes to deceaue men with al. And by this meanes Auguſtine thinketh (as he writeth in his .3.Auguſtine. booke de Trinitate) that the ſorcerers of Pharao did ſometimes the ſame thinges which Moſes dyd. Farther, the mouings of the ſpirites, of the blood and humours, doo verye much trouble the bodies of men: whereby figures, images, and ſhapes of thinges, whyche in them are kept, are in the ſame mocion brought before the phantaſy or imagination, & by that maner and order, that the troubler of the ſpirite knitteth them. Wherof do ſpring ſundry and manifold ſightes, which we ſee doo ſometimes happen in ſuche as are in phrenſy. And the thing may come ſo farre, that the formes and images which are inwardly kept, may be called backe euen vntounto the outwards ſenſes. Whereby, he which ſuffreth ſuch thinges, weeneth that he verilye ſeeth and feeleth thoſe thinges whiche are in his imagination or phanſye, and in hys ſenſe, when as in very dede there is no ſuche thing outwardlye done. And thys kinde of miracles ought rather to be referred to illuſions, then to miracles.

It alſo commeth to paſſe, that ſometimes theſe ſpirites by their own power, either of the ayre, or els other elements do forme certaine bodies, y^t they appeare vtterly like mens bodies, and vnderunder them they appeare to whō ſoeuer they luſt. So came they ſometimes to Abraham, Lot, and other fathers. Theſe thinges (if we ſpeake properly and ſimply) ar not true miracles, but in our reaſon & iudgement ther is nothing letteth, but that they may ſo be called. Yea and commonly Iuglers are ſaid to do miracles, when as for all that they deceaue by the nymblenes of the handes, or by the powers of certaine thinges natural, do repreſent thinges wonderful to the beholders.

What true miracles are.But this is the definition of true miracles. A miracle is a woorke hard and vnaccuſtomed, by the power of God, which paſſeth al faculty of nature created, to this ende wrought, to cauſe the beholders to wonder, and to confirme fayth towardes the woord of God.Cauſes of myracles. Wherefore the matter of miracles are woorkes: and the forme is, that they be hard and vnaccuſtomed. The efficient cauſe, is the power of God, which ouercommeth nature created. And the end of them is both admiration and alſo confirmation of faith.

And that we ſhould not doubt of the efficient cauſe, this I thinke good to be added: That that power of God which vtterly is aboue the faculties of nature, is to be vnderſtande, ſometimes to woorke by it ſelfe, and other ſometimes eyther by Aungels or by men, and that in ſuch maner as wee ſhall afterwarde declare.Auguſtine. Farther, I wyll adde, that Auguſtine writeth in the place before alledged againſt the Epiſtle of the Maniches, the .xxvi. chap. Miracles woulde not mooue except they were wonderfull, and they would not be wonderful, if they ſhoulde be accuſtomed thinges. As therefore they ſay that by admiration ſprang Philoſophy, whych Plato thought to be the Raynebowe, and for that cauſe calleth the p. 127daughter of Thaumans, ſo may we beleue that faith,Faithe cometh not of miracles but is by them confirmed. which cōmeth of the worde of God, although it do not vtterly ſpring of miracles, yet by them it may be confirmed. And therefore Auguſtine in his .xii. booke of Confeſſions the .xxi. chap. ſaith: Ignorance is the mother of wondring at ſignes: this is an entraunce vntounto faith to the ſonnes of Adam, which hauehave forgotten thee. By this ſentence he teacheth that men which hauehave forget God, hauehave by the admiration of miracles an entrance or cōming vntounto faith. And without doubt it is ſo. The wyll of God is hidden from vsus: but he, as he is good, openeth the ſame to holy Prophets & Apoſtles: which that they may profitably declare vntounto men, he geueth vntounto them the gift of his holy woord. But bicauſe he knoweth that mortal men are contrary & againſt his word, he hath graūted the power of working of miracles, that thoſe thinges might the eaſilier be beleued, which he would hauehave his meſſenger profitably to ſpeake. That cōfirmation of faith cōmeth by miracles, Marke teſtifieth, who toward the end of his Goſpel ſaith: And they went forth, preaching euerye where, the Lord working with them, & confirming the word with ſignes which followed. And how apt this kinde of confirmation is, hereby it is manifeſt. The promiſes of God do of no other thing depend, then of his wyll & power. And the ſignes which we now intreate of, do teſtify the power of God, foraſmuch as they by al meanes ouercome nature, and ſet forth the truth of his wil: for by the inuocation of his name, & by his grace & ſpirit they are wrought.Auguſtine. Wherefore Auguſtine in the place now alledged againſt the Epiſtle of Manicheus writeth, that miracles do bring authority vntounto the woord of God. For he, when he did theſe miracles, ſemed to hauehave geuen an earneſt peny of his promiſes. Neither ar theſe wordes to be paſſed ouer, which the ſame Auguſtine hath vponupon Iohn, in the .24.Miracles conſiſt not in the greatnes of woorkes. treatiſe. That miracles conſiſt not in the greatnes of workes: for otherwiſe it is a greater woorke to gouerne this vniuerſal compoſition of the world, then vntounto a blinde man to reſtore light, which he is deſtitute of.

Theſe thynges declared, there remayneth that by apt diſtinctions we deſtribute miracles into his partes. Some of them are to be wondred at,An other diſtinction of myracles. by reaſon of the thing it ſelfe which is done, for that it is ſo vnaccuſtomed and great, that in the nature of thinges, we cannot finde the lyke of it. Suche was the ſtaying of the Sunne in the time of Ioſua, and the turning of that ſhadowe in the tyme of Ezechias, the conception and byrth of the Virgin, the foode of Manna in the deſerte, and ſuche lyke. But there are ſome which ar miracles, not for the nature and greatnes of the thing, but bycauſe of the maner and waye whiche was vſed in bringing them to paſſe, as was the cloude and rayne of Helias, the budding of floures and fruites in the rod of Aaron, the thunders of Samuel, the turnynge of water into wyne, and ſuche lyke: For ſuche thinges are done by nature, but they were then myracles, bycauſe of the maner whereby they were wrought, that is, not by naturall cauſes, but at the commaundement and wyll of Sayntes.

There is an other deuiſion of myracles,An other deuiſion of miracles bycauſe ſome of them doo onelye mooue admiration, as lyghtenynges and thundrynges in mount Sina, the turning of the ſhadowe of the Sunne in the tyme of Ezechias, the tranſfiguration of the Lorde in the Mount. There are other, which beſides the admiration, doo bring a preſent commoditye vntounto men, as when by the rodde, dryncke was geuen out of the Rocke, Manna from heauen, and when by the Lord and the Apoſtles ſycke folkes were healed. And ſometimes they bring puniſhment and hurt vntounto the guiltye. For by the woordes of Peter periſhed Ananias and Saphira. Elimas the Sorcerer was made blynde by Paule: and ſome were by hym delyuered vntounto Sathan to be vexed.

By this alſo are miracles deuided,An other partitiō of miracles. bicauſe ſome of them are obtained by praiers. For ſo did Elias and Elizeus, namelye by praying, reſtore their deade to lyfe. Moſes alſo praying for Pharao, draue away Frogs and other plages. And other ſome are wrought by commaundement and authority. Ioſua commaunded the Sunne to ſtay his courſe. The Lord Ieſus commaunded the windes, and Peter ſaid vntounto the lame man: In the name of Ieſus Chriſt riſe & walke. Ther ar alſo other which are done neither by praiers, nor by commaundement, but of theyr own wyll and accord, the ſaintes them ſelues doing ſome other thing. Euen as when the ſhadow of Peter as he walked, healed thoſe that were ſycke, and the napkin of Paul healed alſo folkes diſeaſed.

Auguſtine. An other diuiſion of myracles.Laſtly, Auguſtine (as it is written in his .83. booke of queſtions, queſtion 79.) deuideth miracles, that ſome are done by publik iuſtice, that is, by the ſtable and firme will of God, which in the world is counted as a publike lawe. By it, God would that his miniſters, that is, Apoſtles and Prophetes, ſhoulde in preaching woorke miracles. And there are other ſome which by the ſignes of this iuſtice are wrought, as when the vngodly in the name of God or of Ieſus Chriſt do work any miracle, which is not geuen but by the honour and reuerence which thei vſe towardes the name of God: not that God, or nature, or any thinges created deſire to gratefy them. As, when a man ſtealeth away a publike ſeale or handwriting, he may wreſt many thinges, either from the men of the countrey, or from the Citizens which are not geuen vntounto him, but vntounto the ſeale which they know doth belong to the Magiſtrate and Prince: So he, which followed not Chriſte, did yet in his name caſt out deuils. Thirdly, are thoſe miracles reckoned, which by ſome certaine priuate bargaine are wrought, wherby the Sorcerers do binde them ſelues vntounto the Deuyl, and the deuil likewiſe to them. But thoſe at done neither by publike iuſtice, nor yet by the ſignes therof, but come onelye of a certayne priuate conuention. Howbeit wee muſt knowe, that miracles of the ſecond and third ſort are not firme, neither do they aſſuredly happen. For aſmuch as we reade in the .xix. chap. of the Actes of the Apoſtles, that the ſonnes of Sceua would hauehave driuen out Deuils in the name of Ieſus, whom Paul preached, to whom the Deuil ſaid: Ieſus in deede & Paul I know, but not you. Which when he had ſpoken,Ciprian. he inuaded them. And the ſame thing doth the act of Ciprian teſtify of the third kinde, before he was conuerted vntounto Chriſt. For by magical artes he aſſayed to perſwade a godly virgin to his filthy pleaſure: which thing at the laſt the Deuil confeſſed that he could not performe vntounto him.

Howbeit we muſt marke, that theſe miracles which are by a priuate contract done,Thei be not miracles in deede which the Deuil woorketh. are not in very dede miracles, but pertaine onelyonly to thoſe which we made mencion of before the definition: for although ſometimes they bee that in verye dede which they ſeme for, yet are they not true miracles. For who doubteth, but that it was true fyre, wherwith the Cattel of Iob were burnt? and a true blaſt of winde, wherwith his houſe being throwen downe, his children were ſlayne? Yea and Auguſtine contēdeth that the Serpents which the Sorcerers brought forth were not illuſions,Auguſtine. but true Serpentes in dede. For the hiſtory ſayth, that when they came vntounto the third ſigne, the Sorcerers ſayde: This is the finger of God, and they teſtified that now their cunning failed them, & that they could no more do thoſe things which Moſes by the power of God did. And that is a token that they wrought not before by illuſions, & that the Sorcerers euen tyll that time contended with Moſes in things in dede, & not in illuſions. But ſome wil ſay:Whiche ſignes ſay: of Antichriſt ar called lyes. If the matter be thus, that the thinges which are done by the diuell & Sorcecers, be in very dede that which they ſeme for: why is it vntounto the Theſſalonians of Antechriſt written, that by him very many ſhould be deceaued by falſe ſignes & wonders? We muſt ſay, y^t the lye ought not to be referred to y^t which is to bee done, but vntounto the miracle. For although the thinges which are done, ſhal ſometimes be the ſame things in dede which they ſeme to be, yet ſhal they not be miracles, although they ſeme ſo. But Auguſtine anſwereth. Signes & wonders ar called lies, either bicauſe they appeare, & are not in dede, or els bicauſe they leade p. 128men to lyes. For Antechriſt by thoſe ſignes ſhall ſeeke nothing els, but to deceaue and allure men to beleue falſe thinges. That is no newe or vnaccuſtomed thing, that y^e cauſe ſhould by his effect obtain his name or propriety. But in that they appeare and are not, it may be two maner waies vnderſtand: either bicauſe among true thinges ſome illuſions are mingled: or els bicauſe thei are ſet forth for miracles, when as they are no miracles in deede.

There is an other doubt to be diſſolued, how that power of God, whiche paſſeth nature, vſeth either Angels or mē, as wel good as euil, to worke miracles. He vſeth them as certaine inſtrumentes, & ſometimes he doth miracles at their deſire, prayers, and commaundement, without any of their outwarde woorke. And ſometimes he wyl hauehave them, to adde ſome woorke or maiſtrye of theirs. For Moſes ſmote the ſea, and the rock with his rod. Chriſt touched the leprous, and anointed the eyes of the blinde. But we muſt vnderſtande that there is two kindes of inſtrumentes. Some are ſo ordained, that althoughe they are not the principal cauſes efficient, yet do they very much profite, for the bringing foorth of the effect, as is pron to cut hard thinges, and medicines to heale, when as for all that they are inſtrumentes of the woorkemen.What ſtrength inſtruments of God hauehave in doing hys miracles. But God in woorking miracles vſeth an other kinde of inſtrument, namely, which of their own nature hauehave no ſtrength to bring forth the effect. For what good could the rod do to open the ſea? What could the ſhadow of Peter helpe to heale the ſicke? Vndoubtedly nothing, if thou looke vponupon nature it ſelfe. The inſtrumentes therefore which god vſeth in theſe miracles, do of their own nature either nothing helpe vntounto them, or rather ſometimes let them, as the beholding of the braſen Serpent, the ſalt of Helizeus, the water of Elias, which he poured on the burnt offering, and the clay which Chriſt put to the eyes of the blinde. Wherfore, when miracles are done by inſtrumentes of this kinde which nothing helpe, yea rather do let the might and power of God, is much more apparantly illuſtrated.

Chriſt alſo to teache that natural ſtrength ſeemeth nothing hereunto, at the mariage ſayd vntounto his mother: What hauehave I to doo with thee O woman? Not that he woulde in that thing derogate the authoritye of his mother, but that it might manifeſtly appeare, that the nature which hee tooke of her, was by hys own power, nothing able to woorke miracles. Wherefore,God vſeth both good and euyll, aſwel mē as angels, to woorke miracles. foraſmuche as God for the working of miracles vſeth men and Angels, and thoſe as well good as euyl, and ſometimes thoſe miracles are benefites, and ſometimes puniſhments, wherewith men are either puniſhed or holpen, we muſt not doubt whether God do ſometimes puniſh by good Angels. For it is very manyfeſt that Sodome was ouerthrowne by Angels, the hoſt of Senacherib ſlayne by an Angell, and Dauid ſaw the Angel which was the miniſter of the peſtilence of the Iſraelites.

But Auguſtine vponupon the .78.Whither God doth by angels directlye helpe. Pſalme doubteth whither God by euyll Aungels hath wrought miracles, whereby men wer immediatly endued with ſome benefite. And he faith, that he hath not red it in the holy ſcriptures: neither vndoubtedly hauehave I red it. Vnleſſe we wyl ſay, that at the length it profited Paule, that he was vexed by the angel of Sathan. And that for that cauſe ſome wer by him deliuered vntounto Sathan, that their ſpirite in the day of the Lord might be ſaued. But the queſtion of Auguſtine tendeth not to this, but whither perfect and manifeſt benefites, as reſtoringes to health, prophecies, giftes of tonges, foode, deliuerye, and ſuche like, are of God ſometimes by the Deuill geuen vntounto holye men by ſome certayne miracle: I thinke herein as Auguſtine thincketh, that the ſame is no where teſtified in the holy ſcriptures. But that by euyll Angels, as wel the godly as the vngodly are tempted, puniſhed & vexed, it is euident. But after a diuers ſorte,Auguſtine. bicauſe (as Auguſtine in the ſame place affirmeth) there are after a ſorte two flockes of men, namely one of the wicked, and an other of the good. The good are the flocke of God: euen as the wycked are the flocke of the Deuyll: wherefore towardes them he woorketh more frely as toward his own, he vexeth, mocketh, and handleth them yll, as by hys owne ryght. And yet towardes them can he not do any thing beyonde the meaſure preſcribed of God. But againſt the flocke of God he dareth do thing, but ſo much as God himſelfe wyll ſomtime permit him, as we reade was done of Iob. God ſometime ſuffreth the ſayntes to be greuouſly afflicted of Sathan, to the ende his grace towardes them may moſt manifeſtly be declared.

Whither the plagues of the Egiptians wer done by good Aungels or by euyll.But when Auguſtine expoundeth theſe wordes of the Pſalme: namelye, the ſending out of euyll Angels, he doubteth whither the plagues of the Egiptians were done by a good Angel or by the Deuyl. And at the length he ſheweth, that the plague and deſtruction of the firſt begotten maye be aſcribed vntounto the miniſtery of the Deuyl: but the other plagues are to be attributed vntounto good angels, that the ſentence both of the booke of Exodus and of the Pſalme may ſtand faſt. Howbeit, as touching that plage of the firſte begotten, in Exodus it is written vnderunder the name of God: I wil this night paſſe through Egipt, and wil ſmite. &c By theſe woordes that deſtruction ſemeth to be aſcribed, eyther vntounto god, or to a good Angel, and not vntounto the Deuil. But that moueth me not much, bycauſe although it were done by the miniſtery of the Deuil, yet maye it be aſcribed vntounto the Lorde. For Iob, when by the woorke of the Deuil he was bereft bothe of goodes and children, ſaid neuertheleſſe: The Lorde hath geuen, and the Lorde hath taken away, and that (ſayd he) was done by the Lorde, which was done by the Deuil. But ſome obiect: If we aſſigne theſe things vntounto the Deuil, then ſhal he ſeme to hauehave fought againſt himſelf. For the Sorcerers, by the help of deuils, withſtoode Moſes, when they did the ſame thinges that he dyd. And if plagues were by euyl Angels ſent againſt the Egiptians, and the Sorcerers went about to withſtand them, then Sathan ſemed to reſiſt Sathan. Neither could the Sorcerers hauehave trulye ſayde that they fayled, and teſtified that it was the fynger of God whych wrought. But theſe reaſons in my iudgement are not ſtrong, bycauſe the thinges done by the Sorcerers, were done by the power of Sathan, which is vntounto him naturall. For by it he is able to applye the ſeedes of thynges and woorking cauſes to his matter prepared, and to woorke wonders as touching the ſight of man. But thoſe thinges, wherewith God afflicted the Egiptians, were by his moſt mighty power wrought by the inſtrument of the Deuyll. Wherefore it is no maruail if the Sorcerers failed, and felt the moſt excellent power of the finger of God.

The place of Exodus and of the Pſalme is conciliated.Howbeit the booke of wyſdome the .xviii. chap. ſemeth vtterly to aſcribe theſe plagues vntounto God, wher he ſaith: while al thinges wer ſtil, and when the night was in the middeſt of her courſe, thy almighty word. &c. And in the .xvii. chap. it is written, that the Egiptians being among thoſe plagues, eſpecially when they were oppreſſed with darknes, wer with horrible vexations of minde, and ſights very terrible ſo vexed, as though moſt doleful ſpirites had perpetuallye bene before their eyes, and about their phantaſy: which vndoubtedly might be done by the ſending of euyl Angels, as the Pſalme doth mencion. Their hart alſo was hardened, and their mindes were dayly made much more obſtinate againſte the Iſraelites. And that ſemeth to hauehave pertained to the ſending downe of euil angels. Wherfore theſe two places may eaſely be made to agree, in aſcribing the plagues which ar mencioned in Exodus to good Angels, and the terrible ſights and hardning of the hartes to the ſending of euyl Angels vponupon them, of whych the Pſalme now alledged maketh mencion.

The power to work miracles maketh not mē better or woorſer.But foraſmuch as God (as it is declared) for the woorking of miracles, vſeth both euil & good, angels & men, the godly men ought not therfore to be greued, bicauſe oftentimes he geueth not vntounto them this faculty. For they are not for y^e cauſe of any worſe condition, then are they to whom God graunteth to woorke miracles. For the Lord ſaid vntounto his Diſciples, when they returned from theyr embaſſadge: Reioyce not in this, bicauſe ſpirites are ſubiect vntounto you: reioyce ye p. 129rather for this, bycauſe your names are wrytten in heauen. There are ſome which are ſo deſirous of ſuch thinges, that to obteine ſignes, they are not afraid to vſe euen the help of y^e deuill: and vnderunder this pretence they excuſe themſelues,To worke ſignes we muſt not vſe the help of the deuill. bycauſe god himſelf to worke ſignes vſeth Sathan, in following of whome they do well, ſo farre ar they of that they can be cōdemned guilty of any crime. They ſay alſo that Paul deliuered ſome to the deuill to be vexed: and therfore they alſo may vſe his miniſterye. But what manner of men are they, whiche wil affirme that it is lawfull for them to do aſmuche as is lawfull vntounto god? God is the author of all creatures, wherfore it is no marueile if he vſe them all. But vntounto vsus it is by the law of god preſcribed that we ſhould not do it.It is not lawfull to imitate God in all thinges. And the immitation of god is ſo farforth commended vntounto vsus, as by his law it is commaunded vsus and no otherwiſe. For he reuengeth his owne iniuries. And who will ſaye, that priuate men may do the ſame? God adioyned vntounto his owne burnt offring the bullocke appointed for Baal (as we hauehave hauehave now hard) with the wood alſo dedicated vntounto the ſame idole: Shall euerye one of vsus therefore eate thinges dedicated vntounto idoles? The rule of our actiōs, is the word of God. Wherfore we ought not to be drawen to imitate him, but ſo muche as the lawe ſuffreth. That lawe hath he made, not for himſelf, but for men, that they ſhould frame theyr life after it. Wherfore it was to him lawful to require of Abraham the immolation of his ſonne, which thing none of vsus can require of our frend. Paule and other Apoſtles had euill ſprites ſubiect vntounto them, and by them it was ſometimes lawfull vntounto them, to puniſh the guilty for theyr ſaluation: Wherefore thoſe to whome ſuch a gift is not graunted ought to abſtayne from excerciſing the ſame.

Wherefore the vſe of the power of euil ſpirites is of two ſortes, wherof one is with authority, and that belongeth chiefelye vntounto god, alſo to the Apoſtles, and to the ſayntes of the primitiue church. The other by compact & obedience which is vtterly forbidden mē. For what participatiō cā ther be of the light with darkneſſe, & of god with Belial? And for that cauſe the ſorcerers which beleue thē, can not be excuſed, yet they ar by the law condēned guilty of ſuperſtition & idolatry. And it is not to be thought, but that god vpō very iuſt cauſes, and to vsus moſt profitable hath forbidden theſe things to be done.Why God forbad men to vſe the helpe of the deuil to worke myracles. For he prouideth that we ſhould not be deceaued, and that by thoſe meanes we ſhoulde not be throwne hedlonge into deſtruction. For therto at the length commeth the fellowſhippes with Sathan. For the deuil is a lier, & the father of lyes, and he is alſo a murtherer, euen from the beginning, as Chriſt hath taught. Wherfore let this be a firm ſentēce, which the ſcholemen alſo in the 2. boke of Sentences. Diſti. 8: & among them Thomas eſpecially, ſo that not only the old fathers hauehave ratified, that if there be any thing to be deſired, which is aboue the faculty of mā, the ſame ought to be deſired onelyonly of God, which thing they which do not, they fall into Apoſtacy from faith,The inconſtancy of certayn fathers and eſpecially of ſcholemen. worſhipping creatures inſteede of god. I would to god both the olde fathers and the ſchole men, would hauehave abidden conſtant in it, who afterwarde (forgettinge themſelues I cannot tell how) conſented to the inuocations of ſayntes, beynge nowe deade, and hauehave inſtituted exorciſtes or cuniurers to the bodyes & reliques of ſaints, which being adorned with no peculier gift of miracles, do with moſt ſeuere threatninges, and very imperiouſly adiure deuils: deſiringe of the ſayntes, whych are now dead, to driue out euill ſprites out of thoſe that be poſſeſſed.

But thoſe ſpirytes if ſometymes they gooe oute, as they are bidden they doo not that agaynſte etheyr wyll, but they dyſſemble obedience, therewith to eſtablyſhe idolatrye. And it is no leſſe pleaſaunte to them to poſſeſſe ſoules, then to vere bodies. Auguſtine in his x. booke de ciuitate dei, the .xi.Auguſtine. chapt. telleth that Porphyrius wrote vntounto Anebuntes, that certayne ſorcerers were ſo accuſtomed with threatninges to feare deuils, that they ſaid: That if they would not do thoſe things which they wer cōmaunded to do, they would break down heauen & earth, and ſo preſſe and puniſh them. Who ſeeth not here the ſubtelties of the deuil, which faineth that he feareth ſuch foliſh and ridiculous cuniuratiōs, as they call them. But of this we hauehave ſpoken very largely

I thinke it good nowe to returne to examine the laſte parte of our difinicion, wherin it was ſayd, that miracles are therfore done to eſtabliſh fayth. And that ſeemeth to be very much againſt this particle, that we ought not lightly to geue credite vntounto miracles, foraſmuch as they may ſhew occaſion of erring. And ther hence is deriued no ſure kind of argument, but an argument very daungerous. And that is proued by manye places. Firſt the Lorde ſayth in the .24. chapter of Math. that the falſe prophetes in the latter time ſhall by ſygnes ſo deceiue men, that if it were poſſible euen the very electe ſhould be deceiued, which ſelfe ſame ſentence Paul to y^e Theſſal. more amply proſecuted. By the boke of Exodus alſo we learne that we may not beleue ſignes. For the ſorcerers of Pharao did for a little ſpace worke the ſame ſignes which Moſes did. In Deutr. alſo it is commaū ded that we muſt not beleue a prophet, although he worke ſignes, if he moue vsus to idolatry. Wherfore ſeing miracles may be wrought, aſwel for the defending of falſe doctrine,Auguſtine. as for true, they ought not to be counted mete to confirm faith. Yea and Auguſtine in his 10. boke de ciuitate dei the .16. chapt. writeth: If aūgels require ſacrifices to be offred vntounto them, and worke ſignes: and contrarywiſe, if other ſhall teſtify that we muſt ſacrifice onelyonly vntounto God, and yet working no miracles: we muſt beleue them and not the other. The ſame Auguſtine contra Fauſtum de Manichaeis ſayth:Miracles ar not ſufficient to cōfirm faith. Signes ye worke none, wherby we ſhould beleue you, yea and although ye ſhoulde woorke them, yet ſhoulde wee not beleue you. Wherfore we muſt know that miracles in very deede are not ſufficient to confyrme fayth: for it is before all thinges nedefull to iudge of that doctrine, whiche is brought: and that by the teſtimony of the holy ſcriptures, wherewith if it do agree, we muſt beleue it euen without ſignes. But if miracles be added, the beleuers are ſtill the more eſtabliſhed: and they whiche yet hauehave not beleued, are made at the leaſt more attentife, and the way to beleue is opened vntounto them

Miracles and ſacramentes ar after a ſort likeMiracles alſo ar after a ſort like vntounto ſacraments: for both of them ar added as certayne ſeales vntounto promiſes. And euen as miracles profite not, vnleſſe firſte there be a reſpect had vntounto the doctrine: ſo alſo the Sacramentes bring no commodity but much hurt, vnleſſe they be receaued with a pure fayth. Both of them ſerue to confyrme faythe, but neither of them are ſufficient by themſelues. For they are bleſſed, and to be prayſed in dede, which beleue without the helpe of miracles. Our Lord ſayth: Bleſſed ar they which hauehave not ſene, and hauehave beleued. And yet for all that the confyrmation of ſignes is not to be contemned.Why the lorde ſometimes forbad that his miracles ſhould be publiſhed. Paraduenture thou wilt ſay: Seing they are ſo profitable to confyrme fayth, why did the Lorde in Math. the .9. and .11. and in manye other places forbidde that they ſhoulde be publiſhed? There were many cauſes thereof, he woulde firſte hauehave his doctrine preached, and afterward miracles ſhoulde followe. But if he had permitted certayne whome he healed, ſtrayghtwaye to hauehave publiſhed abroade that which he had done, then ſhould not doctrine hauehave bene ioyned with that ſpreading abroade of the miracle, foraſmuch as they were not yet inſtructed in godlynes. He did it alſo, leaſt he ſhoulde ſeeme to be infected with-vayne deſyre of worldly glory. Therefore he would by hys own example withdraw vsus from the ſame. Farther none knew better then himſelf, what they wer whome he healed. And he woulde not ſuffer euerye one to publiſhe and preache his miracles. Wherfore he prohibited diuers, that they ſhould not do it. Moreouer he ſaw that by the vayne and naked preachinge of miracles, it woulde come to paſſe, that the light and fickle vulgare people ſhoulde not be led vntounto the ſincere fayth, but rather to appoynte vntounto him worldly honours, which he coueted not. And this to be true the .6. chap. of Iohn declareth, where it is written, that the people bicauſe they receaued breade of him, woulde hauehave made him a kinge. Laſtly, he would not ſtirre vp agaynſt himſelf the enuy and woodnes of the high Prieſtes, Scribes, and Phareſies more then oportunity of time woulde ſuffer. p. 130Wherfore in Luke the .9. chap. when in hys tranſfiguracion he had ſhewed vntounto his Apoſtles a ſhew of his glory, he cōmaunded thē, that they ſhould not at that time publiſhe abrode that which they had ſeene. The ſame thinge alſo he commaunded, when demaunding what men ſayd of himſelf, he had wroong from Peter the true confeſſion, wherin he affirmed that he was the ſonne of God, he commaunded I ſay that they ſhould not tel vntounto other that Ieſus was the Meſſias. For they wer not then ſo confirmed, that if they had ſpread ſuch things abroad, they could in diſputing hauehave confirmed the ſame by apt teſtimonies. Wherfore he thought meete that they ſhoulde tary till they were more fully inſtructed. He would not hauehave the truth vtterly to be vnſpoken of, but yet to the openinge of the ſame, he choſe a time conueniēt. Wherfore it is not therby rightly gathered that myracles are of no force to confirme fayth, bycauſe Chriſt ſometimes forbad that they ſhould be publiſhed, foraſmuch as that commaundement of the Lorde belonged onelyonly for the taking of better occaſions, and not perpetually to keepe ſilence. Laſtlye there is an other thinge,Whi… … goeth b… rac…s or … me…h after. whiche ſeemeth to be agaynſte that article of the definicion: For it ſeemeth that faythe cannot be confyrmed by miracles, when as they require it, and wil hauehave it to goe before them. For in Math. the 13. chapter it is written, that Chriſte, bicauſe of the incredulitye of his owne citizens, wroughte in a manner no miracles. And Marke addeth, that he could not. Wherfore it ſhuld ſeme that it is rather to be ſaid, that miracles ar conſtituted and ſtabliſhed by fayth, when as if it be not preſent (as the Euangeliſtes ſay) miracles can not be done. I aunſwere, that they which by prayers will obtayn miracles, muſt after an accuſtomed & iuſt maner be endewed with faith: for vayne are thoſe prayers counted which leane not vntounto fayth. But if a miracle be geuen, there is nothing letteth, but that fayth whiche is begon, maye by it be ſtirred vp & confyrmed. Farther this is for aſſured, that god is not letted, but that he can alſo geue miracles vntounto the vnbeleuers,God ſometime geueth miracles vntounto the vnbeleuers. yea he hath oftentimes geuē miracles vntounto them. Vndoubtedly Pharao and the Egiptians were infidels. And who knoweth not but that there were vntounto them very many miracles wrought by Moſes? Chriſt likewiſe did then ſhew the miracle of his reſurrection, when all men in a manner diſpayred of his doctrine and truth. Wherfore nothing letteth but that faith may by miracles be confirmed. And for that cauſe as we hauehave ſaid, they which contend by prayers to obteyne ſignes, do labour in vayn, except they beleue. Bicauſe prayers without fayth are of no value wyth God, which Chriſt hath manifeſtly taught in Math. the .17. For when his diſciples could not heale the lunatike child, when the cauſe thereof was demaunded, he ſayd, that it came of theyr incredulity: whoſe aunſwere openly declareth,Againſt the coniurations wich are made al the ſepulchres or graues of the deade. what we muſte iudge of thoſe cuniurers, which at the ſepulchers of ſaincts and at reliques, go about to expell deuels. All thinges are there faynedly done. Deade men are without faythe called vponupon, and the deuill playeth to gether with idolatrers, and faineth that he beleueth, to the end that pernicious worſhippynges may be retayned: whiche is hereby manifeſt, bycauſe thoſe Exorciſtes are both men moſte vnpure, and alſo they do all things there without fayth.

Origene vponupon the .17.Origene chapt. of Mathew hath very wel written agaynſt this abuſe. If at any time (ſayth he) we muſt be by theſe holpē, we muſt not ſpeak with the ſpirite, eyther in adiuring hym, or commaunding hym, as though he hearde vsus, but onelye let vsus perſeuere in geuinge our ſelues to prayers and faſtinges. Theſe words ſpake he, euen then when the inuocation of the dead, and worſhipping of reliques were not vſed in the church. What would he at thys day ſay if he ſhould ſe the madnes of our times? But to return vntounto y^e hed of the doubt, I iudge that fayth goeth before miracles, as touching thoſe whych by prayers obtayne them, but not as concerning thoſe whych ſtand by, and hauehave not yet beleued the preaching which they hauehave heard.

Wyth what faith euill men are endewed, by whome god worketh miracles.But let vsus ſee by what meanes miracles may ſometimes be done by wicked men. For ſome ſhall ſay in the latter time: Lord, hauehave not we caſt out deuils in thy name, hauehave not we propheſied &c? VntoUnto whome ſhalbe aunſwered: Verelye I ſay vntounto you, I know you not. They vndoubtedly in working miracles, as it ſeemeth credible, added prayers, when as for all that they wanted fayth, neyther were they iuſtified, neyther pertayned they to the kingdome of God. Wherefore that ſeemeth not to be firme, that prayers poured out without faith are not herd. But we muſt note y^e ill men which by prayers obteined miracles, wer not vtterly w^tout fayth.Three kyndes of fayth. For there ar three kinds of faith foūd. For there is a faith whych conſiſteth of humayne opinion and perſwaſion, wherby thoſe thinges which ar written in the holy ſcriptures ar beleued to be no leſſe true then the hiſtories of Liui, Suetonius, & thoſe things which ar now written of the new Ilandes. This kinde of fayth, as touching many thinges, is common to the Turks & the Iewes. Ther is an other faith, wherby we being ſtirred vp by the heauenly inſpiration, do liuely & with efficacy cleaue to the promiſe of the mercy of God. By this faith certaynelye is attayned iuſtification. Laſtlye the thirde fayth is called the fayth of miracles, whereby we are neither chaunged, nor made the better, euen by a heare: foraſmuch as it is the mouinge of the ſpirite of God, wherewith men are ſtirred vp to deſire miracles,Myracles are not alwayes wrought at the prayers of wicked men. vtterly beleuing that it is the wil of God, that they ſhould be done, and that which is required, ſhould hauehave ſucceſſe. Wherfore whileſt they leane vntounto this fayth, ſometimes they obteyne, that whiche they deſire: whiche I therefore ſpeake bycauſe not alwayes they doo ſo, neither are they alwaies illuſtrate with that inſpiration.

Chriſoſtome.If ſo be that thou wilt demaūd, how this kind of fayth can be proued, let Chriſoſtome aunſwere, which vponupon the .17. chapter of Mathew maketh mencion of it. There Chriſt ſayd: If you hauehave fayth as much as is a grain of muſtard ſede, you ſhall ſay vntounto this mountayne: throw thy ſelf into the ſea, and it ſhall do it. In expounding theſe wordes, this father ſayth: bycauſe at this day theſe thinges ar not done in the church, ſhal we therfore ſay that Chriſtiās are deſtitute of faith? God forbid, that we ſhould iudge ſo euil of the people of God. The fayth which iuſtifieth, is preſent, but that which is called the fayth of miracles, hath now ceaſed. This kind of faith alſo is ſhewed by the words of y^e apoſtle in the .i. epiſtle to the Corrinthians, wher he ſayth: Although I hauehave all faith, ſo that I can remoue mountaynes, and hauehave not charitye, I am nothinge. Neyther let that trouble vsus, in that he ſayth Al. For that diſtribution is to be drawn vntounto the faith of miracles. But that is more manifeſtly perceaued by the ſame epiſtle, wher the Apoſtle maketh menciō of fre gratious gifts, ſaying: to ſome is geuē the word of wiſedome, to other the word of knowledge, to ſome the power to heale, and to other ſome fayth in the ſame ſpirite &c. That fayth can not in thys place be vnderſtand, wherby we are iuſtified. For it is not rekened among giftes, which ar priuately diſtributed to ſome, but is commō to all true Chriſtians. Now as I think it appeareth, by what meanes they whiche are not iuſtified by theyr prayers, doo ſometimes obtayne miracles, namely bycauſe they ar not deſtitute of eueryevery kind of faith. But now we hauehave ſufficiently ſpoken of this fyrſt queſtion.

Whither it be lawfull for godly men to deſire miracles.Now muſt we ſee, whither it be lawfull for godlye menne to deſire miracles. Theſe reaſōs they vſe to alledg which ſeme to be againſt it. Firſt becauſe god in that thing ſhould be tempted: and that doth the law of god vtterly forbid. Yea & our ſauiour wyth this aunſwere reproued the deuill: Thou ſhalte not tempt the Lord thy God. And the Hebrewes ar reprehended for this by name, bicauſe thei tempted god in the wildernes. The ſon of god alſo, when the Phareſies ſayde, mayſter, we will ſee a ſigne of thee, ſayd: This froward and adultrous nation ſeketh a ſign and a ſign ſhall not be geuen them &c. And Achab otherwyſe a wicked king, pretended a ſhew of righteouſnes, ſaying that he would not tēpt God, and therefore he detracted to deſyre a ſygne.

p. 131VntoUnto the queſtion I anſwere: That after a ſort it is lawful to deſire ſignes, and the ſame alſo after a ſorte is vnlawfull. The firſt parte of the ſentence is thus proued: When holy men deſire, as touching any vnaccuſtomed vocation to be made more aſſured of y^e wil of God, & are afrayd, leaſt peraduenture they ſhould be deceaued (for as concerning it they hauehave nothing for certayn in the holy ſcriptures and we muſt not lightly beleue men and angels in thoſe thinges: for euil angels vſe ſometimes to be trāſformed into angels of light) when I ſay they are troubled with ſuch doubt, & the will is ready, yea deſirous to obey the commaū dement of the Lord, if than they deſire to be confirmed by ſome ſigne, theſe godly men cā not be accuſed of tempting of god, or of raſhnes. For who ſoeuer in thoſe caſes deſireth thoſe thinges, whiche god vſeth to offer, he departeth not from the right way. No man is ignoraunt, but that to Achab was offred a ſigne, that he might be cōfirmed of the promiſes offred him by Eſay. Wherfore to deſire thoſe thinges whiche god ſometymes geueth and frely offreth, ought not to be prohibited as vnlawfull. The thing wanteth no examples. Moſes when he had nede of the helpe of god, oftentymes in the deſert obteyned miracles for the people of god. And to confirme the doctrine of truth, both Helias and Helizeus, deſired of god that life might be reſtored vntounto the children of their hoſtes. And to the ſame end Chriſt ſayd: But that ye ſhould know that the ſonne of man hath power to forgeue ſinnes, he turned to the man ſicke of the palſey and ſayd:For what cauſes godly men may deſire miracles. Take vp thy bed, riſe and walke. Wherfore miracles are deſired of holy men, and that iuſtly, either that they may be made the more aſſured of their vocation, or to helpe a great and vrgent neceſſity, or els to beare witneſſe vntounto ſound doctrine. And alwayes, when they deſire miracles to theſe endes,Cautions in deſiring of miracles. let them deſire the ſame not of any creatures, but of god onelyonly, and in aſking them let them vſe a meane: for they declare that they will or deſire nothyng, but that whiche is agreable vntounto the will of god.

Nowe on the contrary parte let vsus conſider after what maner miracles are vnworthely and vniuſtly deſired. Firſt there are ſome,When it is not lawfull to deſire miracles. whiche therfore deſire miracles, bicauſe they are not wel perſuaded of the power, goodneſſe and prouidence of god, neither ſeeke they any thing els, but to hauehave a trial of thoſe things. Neither are they contente with the doctrine of the holy ſcriptures, which manifeſtly and amply teache all theſe thinges. Wherefore iuſtly are they to be reproued, for aſmuch as they be ready rather to beleue miracles, than y^e worde of god. Wherfore Abraham aunſwered vntounto that riche man whiche was tormented in flames of fire, whē he deſired that Lazarus might be ſent vntounto his brethren, that they alſo ſhould not be thruſt downe into the ſame puniſhementes: They hauehave Moſes and the Prophetes. By which wordes is manifeſtly declared, that we muſt rather beleue y^e holy ſcriptures, thā miracles. There ar other alſo, which for this cauſe deſire miracles, that they may liue more pleaſauntly as touching the fleſh, and to ſatiſfie their wicked luſtes. Of which faulte the Hebrues are accuſed, bycauſe in the deſerte, when very great aboundance of Manna was miniſtred vntounto them, they deſired fleſhe, that they might lyue the more pleaſauntly in that wilderneſſe. Laſtly, ſome deſire miracles for this entent, to ſatiſfie theyr vayne curioſity. For (as Plinius hath ſayd) y^e nature of mā is moſt gredy of new things.Plinius. Wherfore they ſeme to deſire miracles as playes and paſſetymes to ſporte thē ſelues withal. In that maner looked Herode for miracles of Chriſt: for when he was brought vntounto him, he deſired to fede and delite his curioſity with miracles. Nowe I ſuppoſe it is manifeſt, how it is forbidden to deſire ſignes, and howe it is lawfull ſometymes to deſire them.

Now muſt we diſſolue theſe thinges,An anſwere to obiections. What it is to tempt god. which ſemed to be agaynſt thoſe thinges that we hauehave ſpoken. They which by the waye and maner already deſcribed do deſire miracles, do not without doubt tempt God: foraſmuch as that is nothing els, than of an vnbeleuing minde, and of raſhneſſe, to deſire a triall of hys will and power, whiche vice certainely is in the holy Scriptures iuſtly and worthily reproued. Wherfore, the Lord Ieſus Chriſt, did not without iuſt cauſe reproue the deuil, when he would hauehave led him to hauehave throwen himſelf hedlong from y^e temple, whereby he myght be made the more aſſured of the beneuolence of God towardes him, when that by arte there was a playne way to diſcende by. The ſame ſonne of god alſo did not vnworthily reprehend the Iewes as a frowarde and adulterous generation, vntounto whom he therfore denied a ſigne, bycauſe they had already ſene very many, yet they ſpoke euill of them al, and mocked Chriſt, in ſuch ſorte that they deſired not eueryevery kinde of miracle, but one from heauen, as thoughe they would not alſo deride ſignes from heauen: vndoubtedly theyr purpoſe tended to no other end, but to alienate y^e people from the Lord, although he had wrought wonderfull miracles. And as touching Achaz the wicked king, I ſhall not nede to ſtande long about him: for he fayned that when he was called of y^e Prophet, he did very faithfully beleue, as thoughe he neded no miracle, whē as for all that he was altogether vnbeleuing, whiche the 2. booke of kinges manifeſtly declareth: for he ſent vntounto Tiglathphalaſar the king of the Aſsirians, to deliuer him from the ſiege, ſo farre was he of from putting confidence in the Lord. And when God was not ignoraunt of his diſceaſe, he offred vntounto hym the remedy of a miracle, and gaue him his choiſe, whiche for all that he of hypocriſie refuſed.Obedience is the principall fruite of faith. If Achaz had in very dede beleue god, he would not hauehave refuſed to obey, for aſmuch as obedience is reckened among the principall fruites of faith.

Let vsus (I pray you) with this wicked kyng conferre his moſt holy ſonne Ezechias. For he did not ſo, but to the end he myght be made the more aſſured of recouering health, he very modeſtly required a ſigne: vntounto whō when Eſay y^e Prophet graūted his deſire, willīg him to chuſe whether he would hauehave y^e ſhadow of y^e ſunne to be remoued forward, or turned backward, he tooke his choiſe, neither did he frowardly like his father w^tſtād y^e miracle offred him by god. But wicked Achaz added hipocriſie vntounto infidelitie. For he conſidering that miracles are for two cauſes refuſed, either for that a man beleueth fully in god, neither hath nede of the ayde of miracles, or els for that he vtterly contemneth god, and paſſeth no thing at al of his aide, he would hide y^e latter diſeaſe wherof he was ſicke, namely y^e cōtēpt of god: & he diſſēbled vertue, wherof he was cleane voyde, namely a ſingular faith, as though he durſt not tempt God. But for aſmuch as God moſt perfectly knoweth the hart and the raynes, he reproued hym by the Prophete according to his deſerte. What other thing is it to refuſe a miracle offred of God, thā to repell the ſuccor of the ſpirituall infirmitie? As he that is hunger ſtoruen is to be accuſed if the refuſe bread: ſo was he to be reproued, which reiected a medicine offred hym by god, whē as he knoweth, what eueryevery one of vsus nedeth, far better than we our ſelues can ſee. This is nowe ſufficient as touching theſe things, whiche at the begynning of the queſtion ſemed altogether to forbidde the aſkyng of miracles.

I know in dede there are ſome whiche thinke that miracles are vtterly not to be deſired:Auguſtine. but onelyonly not to be refuſed when God offreth them. And they thinke that Auguſtine maketh with them, whom (in his 4. booke de Conſenſu Euangeliſt. and in his queſtiōs ſuper Geneſin. Queſtiō 63) ſemeth to affirme thys thing. But if thou wilt obiect, that very many godly & holy men did it, and eſpecially our Gideon: they anſwere, that they were moued by the ſpirite of God to deſire miracles: and therfore it was all one, as if God had frely offred ſignes vntounto thē, and they of obedience ſhoulde hauehave receaued the miracles whiche were offered. But theſe things ought nothing to trouble vsus, bycauſe Auguſtine in the places alledged, doth not abſolutly and ſimply prohibet to deſire miracles, except they be deſired to tempte god withall, or vponupon ſome noughty occaſion. Yea in the 63. queſtion vponupon Geneſis he ſayth: When this is not rightly done, it pertayneth to the tempting of god. Let vsus heare him rather in his 10. boke of Cōfeſſions the 35. p. 132chap. where he ſayeth: In religion alſo is temptyng of god, when ſignes and miracles are deſired, to take a triall: Whiche thyng I alſo a litle before hauehave willed to be taken hede of. And I will eaſely graunt that the Sainctes required not miracles by the inſtinct of the fleſhe, or prouokyng of humane reaſon: other wiſe their prayers had ben voyde and of none effect, for that (as Paul teſtifieth) it behoueth, that y^e ſpirite do with vnſpeakable groning pray for vsus. But I thinke I hauehave now ſufficiently ſpoken of the queſtions propoſed.