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9. The ninth Chapter. Of Miracles; and what power they be of to est

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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, 1 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. 2 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 ⟨…⟩, of this verbe ⟨…⟩; 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 vs 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, 3 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; 4 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. 5 And since it is said, that a miracle appéereth; they may iustlie be charged, 6 which feigne transubstantiation, & will haue 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 vs adde, that of miracles some be true, and some be false: 7 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. 8 For somtime they applie the powers of nature, which are throughlie knowne, vnto some matter or substance: 9 by which ioining togither of matter with causes efficient, effects doo followe; and that in a maner vpon 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 10 (as he hath written in his third booke De trinitate ) that The sorcerers of Pharao did the same thing which Moses did. 11 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. 12 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 vnto mens bodies, and vnder them they appeare to whom soeuer it liketh them. So came they sometimes vnto 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.

13 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. 14 Wherefore the matter of miracles, is woorks; the forme, is hardnesse and vnwoontednes; the efficient cause is the power of God, 15 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, 16 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, 17 which Plato thought to be the rainebowe, and therefore the daughter of woonder: euen so we may beléeue, that faith, which co~meth 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 vnto 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 vnto 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 vnto vs, 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 haue his messengers to speke profitablie, might be the easilier beléeued. That the confirming of faith co~meth by miracles, Marke witnesseth, which saith in the end of his gospell; 18 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 giue a sufficient testimonie of his power, bicause they doo so far excéed the order of nature: and they make vs assured of his will, for they are shewed, through the inuocation of his name, and by his grace and spirit. 19 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 haue giuen as it were an earnest-penie of his promises. Neither must we passe ouer these words, which Augustine hath in the 24. treatise vpon Iohn; 20 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 vnto 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. 21 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; 22 and 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; 23 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.

24 There is an other diuision of miracles: bicause some of them doo onlie mooue admiration; as did the lightenings and thunders vpon mount Sinai; the turning of the suns shadowe in the time of Ezechias; the transfiguration of the Lord vpon the mount. And some (besides the woonder of them) doo bring a present commoditie vnto men; as when by Aarons rod, drinke was giuen out of the rocke; 25 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; 26 as when Ananias and Zaphyra died at the words of Peter; 27 when Elymas the coniurer was striken blind by Paule; and when by him others were deliuered vnto sathan to be tormented. 28 Herein also miracles are diuided, that some of them are obtained by praiers. 29 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: 30 Iosua commanded the sunne to staie his course; the Lord Iesus commanded the winds; 31 and Peter said vnto 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; 32 and when the handkerchers that came from Paule cured sicke folke.

5 Lastlie, Augustine in his 83. booke of questions diuideth miracles; 33 to wit, that some are doone by publike iustice: that is, 34 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. 35 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. 36 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. 37 For we read in the 19. of the Acts, that the children of Sceua would haue 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 vpon them. And as touching the third kind, the act of Cyprian, 38 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 vnto that kind which I mentioned before the definition. For, although sometimes they be verelie that, 39 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, 40 of antichrist; 41 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 vnto 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.

42 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, 43 praiers, and sute, without anie outward labour of theirs: & sometime he will haue 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. 44 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, haue 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? 45 Verelie nothing, if thou haue 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 vnto them; or sometimes rather they let them: 46 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 vs, that naturall power dooth nothing further herein, said vnto his mother at the marriage; Woman, 47 what haue 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; 48 and that Dauid sawe the angel, which was minister of the plague against Israel.

8 But Augustine vpon the 78. psalme, 49 doubteth, whether God hath by euill angels doon miracles, whereby men haue immediatelie receiued some benefit: and he saith, that he hath not read it in the holie scriptures. No more trulie haue I: vnlesse we might saie, that it profited Paule, to be tormented by the angel of sathan: 50 and that he therfore deliuered some vnto sathan, 51 to the intent their soules might be saued in the daie of iudgement. 52 Howbeit Augustines question hath not respect vnto 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 vpon 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 giue him leaue; as we may perceiue by Iob. 53 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, 54 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 vnder the name of God; 55 In that night I will passe through Aegypt, and will smite, &c. By these words, that destruction séemes to be attributed either to God, 56 or to a good angel, and not vnto 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 vnto 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 vnto the diuel, then may he séeme to haue 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 haue trulie said, that their power failed them, and haue testified that it was the finger of God which wrought.

But in my iudgement, these things haue no good ground: bicause the things doone by the sorcerers, were doone by the power of the diuell, which vnto 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. 57 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 vnto God, 58 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, 59 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 haue pertained to the sending downe of euill angels. Wherefore these two places might be easilie made to agrée, by ascribing the plagues, 60 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 vpon them; whereof the psalme now alledged maketh mention.

9 But séeing that God (as it hath béene shewed) vseth for the working of miracles, 61 both euill and good angels, and men; godlie men ought not therefore to be agréeued, bicause this power is not oftentimes giuen vnto 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 vnto his disciples, when they returned from their ambassage; Reioice not in this, 62 that spirits are subiected vnto you; but rather reioice, bicause your names be written in heauen. 63 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 vnder 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 haue 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 vnto vs by the lawe of God, that we should not doo it. And to imitate God, is commended vnto vs, so long as wée be not contrarilie commanded by his lawe; otherwise he himselfe will reuenge his owne iniuries. But who will saie, 64 that it is lawfull for priuate men to doo that which God dooth? God vsed for his owne sacrifice the beast prepared vnto Baal, and the wood dedicated vnto the same idoll: shall euerie one of vs therefore eate things dedicated vnto 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 vnto it. Wherefore it was lawfull for him to require of Abraham the sacrificing of his sonne, 65 which is not lawfull for anie of vs to require of our fréend. Paule and other apostles had euill spirits subiect vnto them, 66 and by them it was sometime lawfull vnto 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 vnto God; also it belonged vnto the apostles and holie men of the primitiue church: but the other consisteth of compact and obedience, which is vtterlie forbidden vnto men. 67 For what fellowship can there be betweene light & darknes, betweene God and Belial? For which cause the sorcerers, and whosoeuer giueth credit vnto them, cannot be excused: naie rather they are by the lawe condemned to be guiltie of superstition & idolatrie. 68 Neither is it to be thought, that God hath forbidden these things, but for verie iust causes, and those not vnprofitable vnto vs: 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. 69 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. 70 I would to God both the old fathers and the Schoolemen had remained constant in it; who afterward forgetting themselues, I knowe not how, haue consented now to the inuocation of saints, and haue 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 vnto them to possesse soules, than to torment bodies. 71 Augustine in his tenth booke De ciuitate Dei, the 11. chapter sheweth, that Purphyrius wrote vnto 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 haue béene ouer long.

72 11 It is good for vs 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 giue credit vnto miracles, bicause they may giue 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, 73 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: 74 which sentence Paule to the Thessalonians handled more at large. Also we lerne out of the booke of Exodus, that we should not giue credit vnto 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, 75 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 vnto them, and doo worke signes; and contrariwise, if others shall testifie that we must sacrifice vnto 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. 76 For it behooueth aboue all things, to make triall of that doctrine, which is brought; and that by the testimonie of the holie scriptures: 77 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 haue 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 vnto sacraments; 78 for both of them are added as certeine seales vnto promises. And euen as miracles profit not, vnlesse there be first a respect had vnto 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: 79 for Blessed are they (saith our Lord) which haue 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, 80 charge that they should not be published? Manie causes there were. He would first haue his doctrine to bée preached, 81 afterward miracles to followe. But if he had permitted vnto some, whom he healed, straitwaie to publish abroad that which hée had doone; then should not doctrine haue 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 vs 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 vnto him worldlie honours & aduancement, which he himselfe sought not for. 82 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 haue 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, 83 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 fro~ Peter the true confession, wherein hée affirmed him to be the sonne of God) charged that they should not tell anie other, 84 that Iesus was Messias. For they were not then so well established, as if they should haue 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 vnto perpetuall silence.

13 Lastlie, there is another thing, which séemeth to hinder that part of the definition. For it séemeth, 85 that faith cannot be confirmed by miracles; séeing they require faith, & will haue 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: 86 & 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 vpon 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, 87 that there is no let with God, but that he may giue miracles vnto the vnbeléeuers; yea, hée hath oftentimes giuen them. 88 Vndoubtedlie Pharao and the Aegyptians were vnbeléeuers; and who knoweth not, that there were verie manie miracles doone vnto 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 haue said, they which by praiers labour to obtaine signes, doo labour in vaine; vnlesse they haue beléeued. For praiers without faith, are of no value with God: and this Christ hath manifestlie taught in the 17. chapter of Matthew. 89 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: 90 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 vpon without faith; and the diuell maketh dalliance with idolaters; faining to haue 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 vpon the 17. chapter of Matthew writeth verie well against this abuse; 91 If at anie time (saith he) it behooueth vs to helpe these men, let vs not talke with the spirit, by adiuring or commanding, as though he heard vs; but let vs 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 haue not yet beléeued the preaching which they haue heard.

14 But let vs sée by what meanes miracles may sometimes be doone by wicked men. For there be some, which shall saie in the latter time; Haue wee not cast foorth diuels in thy name? 92 Haue we not prophesied, &c? Vnto whom shall be answered; Verelie I saie vnto 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 haue obtained miracles, were not vtterlie without faith. For we find, 93 that there be thrée kinds of faith; The first is a faith that consisteth of the opinion and persuasion of man, 94 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 vnto Turks and Iewes. There is another faith, wherby wée being inspired from heauen, doo liuelie and effectuallie cleaue to the promise of Gods mercie; and vpon this faith dooth our iustification consist. Finallle, the third faith is called the faith of miracles, 95 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 haue successe. Therefore while they cleaue vnto this faith, sometime they obtaine their request. Which I therefore speake, 96 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 vpon the 17 chapter of Matthew maketh mention thereof. There Christ said; If ye haue faith as the graine of mustard seed, ye shall saie vnto this mountaine; 97 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, 98 so that I could remooue mountaines, if I haue no charitie, I am nothing. Neither let it trouble vs, bicause he saith, (all) for that distribution is to be drawne vnto 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; 99 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 vnto some, but is common vnto 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, 100 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; 101 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, 102 pretended a shew of righteousnesse, saieng, that he would not tempt God; and therefore deferred the asking of a signe. Vnto 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 haue 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; 103 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. 104 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, 105 both Helias and Helizeus desired of God, that life might be restored vnto 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, 106 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, 107 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 vnto these ends, 108 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.

109 16 Now on the other side let vs 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 haue an experiment of those things; neither doo they rest vpon the doctrine of the holie scriptures, which manifestlie and amplie teach vs all those things. Wherefore they are iustlie to be reprehended, séeing they be more readie to giue credit vnto miracles, than vnto the word of God. 110 Wherefore Abraham answered vnto that rich man, which was tormented in the flames of fier, (when he desired that Lazarus might be sent vnto his brethren, least they also should be thrust foorth vnto the same punishment) They haue 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 haue to serue the flesh more delicatelie, and to satisfie their naughtie lusts. 111 Of which fault the Hebrues are accused, for that in the desart, when verie great abundance of Manna was ministred vnto 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. 112 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. 113 For when he was brought vnto 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 vs. 114 They which craue miracles after that maner and forme which we haue described, vndoubtedlie doo not tempt God; 115 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 haue 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; 116 vnto 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 haue 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. 117 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 vnto Tiglathphalazar the king of the Assyrians to deliuer him from the siege: 118 so 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 vnto his choise; yet he through hypocrisie refused. If Achaz had trulie beléeued God, he would not haue refused to obeie, séeing obedience is reckoned among the chéefest fruits of faith.

Let vs (I beséech you) compare with this vngodlie king the most godlie prince Ezechias his sonne, who dealt not in this sort. For he, 119 to be the more assured of recouering his health, verie modestlie required a signe; vnto whose choise, when Esaie had put, whether he would haue 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. 120 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. 121 But séeing God most throughlie knoweth the harts and reines, he by the prophet punished him, according to his desarts. 122 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 vs 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, 123 who in the fourth booke of the concordance or consent of the euangelists; and in his 63. question vpon Genesis, may séeme to affirme this thing. But if a man obiect, that verie manie godlie & righteous men haue 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 vnto them, and they with obedience had receiued those which were offered. But these things ought nothing to trouble vs; 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 vpon Genesis, he saith, that When this is not rightlie doone, it belongeth to the tempting of God. Let vs 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 haue 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, 124 séeing (as Paule testifieth) it is néedefull that the spirit should praie for vs 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, 125 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, 126 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, 127 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, haue 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 haue 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) haue 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 vnto 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, 128 they shall speake with new toongs, they shall take awaie serpents, &c. Wherefore, séeing these signes be not doone in vs, it followeth that faith is not in the church of these daies. But they be deceiued. 129 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. 130 For euen as the lawe of Moses procured to it selfe credit, through the manifold miracles shewed vpon 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 haue to be written in the gospell of Marke, 131 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. 132 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 haue taken place, if all men had béene indued with like gifts.

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Footnotes

  1. In Iudges, chap. 6, at the end. ↩

  2. The etymologie of words. ↩

  3. Miracles greatlie extolled. ↩

  4. Augustine. ↩

  5. A generall description of miracles. ↩

  6. Transubstantiation a feigned miracle. ↩

  7. False miracles which they be. ↩

  8. Miracles three maner of wai⟨…⟩ doone. ↩

    1. By applieng of matter with the cause efficient.
    ↩

  10. Augustine. ↩

    1. By stirring vp of bloud and humors.
    ↩
    1. By the fashioning of airie bodies.
    ↩

  13. A definition of true miracles. ↩

  14. The matter. The forme. ↩

  15. The efficient cause. The end. ↩

  16. Augustine. ↩

  17. Faith commeth not of miracles, but is confirmed by them. ↩

  18. Mar. 16, 20. ↩

  19. Augustine. ↩

  20. Miracles stand not of the greatnes of works. ↩

  21. An other distinction of miracles. ↩

  22. Iosu. 10, 13. Esaie. 38, 7. Esaie. 7, 14. Exod. 16, 13 ↩

    1. Kin. 18, 45 Num. 17, 8. 1. Sam. 12, 18 Iohn. 2, 9.
    ↩

  24. Againe miracles are distinguished. Exod. 19, 18. Esaie. 38, 8. Matt. 17, 2. ↩

  25. Exod. 17, 6. Exo. 16, 13. ↩

  26. Mar. 16, 18. ↩

  27. Acts. 5. 5. ↩

  28. Acts. 13, 11. ↩

  29. Miracles are againe distinguished. 1. Kin. 17, 22 2. Kin. 4, 34. Ex. 8, 12, 30. ↩

  30. Iosua. 10, 13. ↩

  31. Matth. 8, 26. Acts. 3, 6. ↩

  32. Acts. 5, 15. Acts. 19, 12. ↩

  33. Augustine. ↩

  34. An other partition of miracles. ↩

  35. A similitude. ↩

  36. Mark. 9, 38. ↩

  37. Acts. 19, 13. ↩

  38. Cyprian. ↩

  39. They be not verie miracles which the diuell doth. Iob. 1, 16. and 19. Augustine. ↩

    1. Thes. 2, 9.
    ↩

  41. Why the signes done by antichrist be called lies. ↩

  42. Looke in Gen. 6, 14, and 33, & chap. 30, verse 32. ↩

  43. God vseth angels and men as instruments to doo miracles. ↩

  44. Exod. 7, 6. Exod. 16, 13. Matth. 8, 3. Iohn. 9, 6. ↩

  45. Acts. 5, 5. ↩

  46. Num. 21, 9. 2. King. 2, 21. 1. Kin. 18, 34. Iohn. 9, 6. ↩

  47. Iohn. 2, 4. ↩

  48. Gen. 19, 2. 2. King. 19, 35. 2. Sam. 24. verse. 16. ↩

  49. Whether God directlie helpeth men by the miracles of ill angels. ↩

    1. Cor. 12, 7.
    ↩
    1. Cor. 5, 5.
    ↩

  52. Augustine. ↩

  53. Iob. 1, 12. ↩

  54. Psal. 78, 49. ↩

  55. Exod. 12, 12 ↩

  56. Whether God sent the plagues of Aegypt by ill angels, or by good. ↩

  57. The diuell by naturall causes can woorke strange things. ↩

  58. verse. 15. ↩

  59. verse. 14. ↩

  60. The places of Exodus & the psalm are agreed. ↩

  61. The power of dooing miracles maketh not men either better or woorse. ↩

  62. Luk. 10, 20. ↩

  63. In obtaining of signes the diuels labour must not be vsed. ↩

  64. It is not lawfull in all things to imitate God. Iudg. 6, 25. ↩

  65. Gen. 22, 1, ↩

    1. Cor. 5, 5.
    ↩
    1. Cor. 6, 14.
    ↩

  68. Why God forbad vs to vse the diuels help in obtaining of signes. ↩

  69. Iohn. 8, 44. ↩

  70. The inconstancie of certeine of the fathers and schoolmen. ↩

  71. Augustine. ↩

  72. Miracles doo verie much stre~gthen faith. ↩

  73. verse. 24; ↩

    1. Thes. 2, 9.
    ↩

  75. Deut. 13, 1. ↩

  76. Miracles alone are not enough to confirme faith. ↩

  77. Doctrine agreeing with the scriptures must be beleued without signes. ↩

  78. Miracles haue some resembla~c⟨…⟩ of sacraments. ↩

  79. Iohn 20, ⟨…⟩9. ↩

  80. Matth 9, ⟨…⟩ ↩

  81. Why the Lord forbad his miracles to be published. ↩

  82. verse. 15. ↩

  83. verse. 36. ↩

  84. Mat. 16, 20. ↩

  85. Whether faith go before or followe miracles. verse. 58. ↩

  86. Mark. 6, 5. ↩

  87. Looke in 2. King. chap. 4, vers. 30. ↩

  88. God oftentimes giueth miracles vnto vnbeleeuers. ↩

  89. verse. 21. ↩

  90. Against exorcismes done at the sepulchers of d⟨…⟩d men. Looke part 4, chap. 9. art. 8. The diuell dallieth with idolaters. ↩

  91. Origins opinion of exorcismes. ↩

  92. Matt. 7, 22. ↩

  93. Thrée kinds of faith. ↩

  94. Looke in the 1. Cor. 12, vers. 9. ↩

  95. With what faith those be indued by whom God dooth miracles. ↩

  96. Miracles are not alwaies doon at the praiers of euill men. Chrysost. ↩

  97. verse. 20. ↩

    1. Cor. 13, 2.
    ↩

  99. Ibidem 12, 8, and 9. ↩

  100. 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. ↩

  101. Matth. 4, 7. Psal. 95, 5. Matt. 16, 4. ↩

  102. Esaie. 7, 12. ↩

  103. Esaie. 7, 12, ↩

  104. Exod. 16, 13 and 17, & 6. ↩

    1. Kin. 7, 22. 2. Kin. 4, 34.
    ↩

  106. Matth. 9, 6. ↩

  107. For what causes godlie men desire miracles. ↩

  108. Cautions in the asking of miracles. ↩

  109. When it shall not be lawfull to aske miracles. ↩

  110. Luk. 16, 26. ↩

  111. Num. 11, 10 ↩

  112. Plinie. ↩

  113. Luke. 23, 8. ↩

  114. An answere to obiections. ↩

  115. What it is to tempt God. Before In the 7. chap. Art. 5. and part. 2. cha. 4. Art. 54. Matth. 4, 7. ↩

  116. Matth. 16, 4. ↩

  117. Esaie. 7, 1⟨…⟩. ↩

    1. King. 16, 7
    ↩

  119. Obedience is the cheefe fruit of faith. 2. King. 20, 8 ↩

  120. Miracles offered not to be reiected. ↩

  121. Psal. 7, 10. ↩

  122. A similitude. ↩

  123. Augustine De consensu Euangelistarum. ↩

  124. Rom. 8, 26. ↩

  125. In Rom. 15. verse 18. The difference betweene signes and woonders. ↩

  126. Looke an Epistle vnto Ludouike Lauater beginning Tuas litteras. ↩

  127. In 1. Cor. 12 verse 11. Looke In Iud. 2. verse 1. and In 2. King. 2, verse. 1. ↩

  128. Mark. 16, 17 ↩

  129. Miracles in the primitiue church were signes of faith. ↩

  130. A similitude. ↩

  131. The promise of miracles in Marke extendeth not to all times. ↩

  132. By not giuing of graces to all alike, they are lesse contemned, and charitie the more exercised. ↩

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