Miracles

The beginning.—Miracles enable us to judge of doctrine, and doctrine enables us to judge of miracles.

The beginning. Miracles help us judge doctrine, and doctrine helps us judge miracles.

There are false miracles and true. There must be a distinction, in order to know them; otherwise they would be useless. Now they are not useless; on the contrary, they are fundamental. Now the rule which is given to us must be such, that it does not destroy the proof which the true miracles give of the truth, which is the chief end of the miracles.

There are false miracles and true miracles. There must be a way to tell them apart. Otherwise, miracles would be useless. But they are not useless. On the contrary, they are fundamental. The rule we are given must not undermine the proof of the truth that true miracles provide. Providing that proof is the chief purpose of miracles.

Moses has given two rules: that the prediction does not come to pass (Deut. xviii), and that they do not lead to idolatry (Deut. xiii); and Jesus Christ³¹⁸ one.

Moses gave two rules: the prediction does not come true (Deut. 18), and they do not lead people to idolatry (Deut. 13). Jesus Christ³¹⁸ gave one rule.

If doctrine regulates miracles, miracles are useless for doctrine.

If doctrine determines which miracles are valid, then miracles are useless for establishing doctrine.

If miracles regulate....

If miracles determine....

Objection to the rule.—The distinction of the times. One rule during the time of Moses, another at present.

Objection to the rule. The times are different. One rule applied in Moses’s time, and another applies now.

Miracle.—It is an effect, which exceeds the natural power of the means which are employed for it; and what is not a miracle is an effect, which does not exceed the natural power of the means which are employed for it. Thus, those who heal by invocation of the devil do not work a miracle; for that does not exceed the natural power of the devil. But ...

Miracle. A miracle is an effect that exceeds the natural power of the means used to produce it. An effect that does not exceed that natural power is not a miracle. Thus, those who heal by calling on the devil do not perform a miracle. Their healing does not exceed the devil's natural power. But ...

The two fundamentals; one inward, the other outward; grace and miracles; both supernatural.

The two fundamentals are grace and miracles. One is inward, the other outward. Both are supernatural.

Miracles and truth are necessary, because it is necessary to convince the entire man, in body and soul.

Miracles and truth are necessary because the whole person must be convinced, body and soul.

In all times, either men have spoken of the true God, or the true God has spoken to men.

In every age, either people have spoken about the true God, or the true God has spoken to people.

Jesus Christ has verified that He was the Messiah, never in verifying His doctrine by Scripture and the prophecies, but always by His miracles.

Jesus Christ proved that he was the Messiah, never by confirming his teaching through Scripture and the prophecies, but always through his miracles.

He proves by a miracle that He remits sins.

He proves by a miracle that he forgives sins.

Rejoice not in your miracles, said Jesus Christ, but because your names are written in heaven.³¹⁹

Do not rejoice in your miracles, Jesus Christ said, but rejoice because your names are written in heaven.³¹⁹

If they believe not Moses, neither will they believe one risen from the dead.

If they do not believe Moses, they will not believe someone who rises from the dead either.

Nicodemus recognises by His miracles that His teaching is of God. Scimus quia venisti a Deo magister; nemo enim potest hæc signa facere quæ tu facis nisi Deus fuerit cum eo.³²⁰ He does not judge of the miracles by the teaching, but of the teaching by the miracles.

Nicodemus recognizes from his miracles that his teaching comes from God. We know that you have come from God as a teacher. No one can perform the signs you do unless God is with him.³²⁰ He does not judge the miracles by the teaching. He judges the teaching by the miracles.

The Jews had a doctrine of God as we have one of Jesus Christ, and confirmed by miracles. They were forbidden to believe every worker of miracles; and they were further commanded to have recourse to the chief priests, and to rely on them.

The Jews had a teaching about God, just as we have one about Jesus Christ. It was confirmed by miracles. They were forbidden to believe everyone who performed miracles. They were also commanded to turn to the chief priests and rely on them.

And thus, in regard to their prophets, they had all those reasons which we have for refusing to believe the workers of miracles.

So, when it came to their prophets, they had all the same reasons we have for refusing to believe miracle workers.

And yet they were very sinful in rejecting the prophets, and Jesus Christ, because of their miracles; and they would not have been culpable, if they had not seen the miracles. Nisi fecissem ... peccatum non haberent.³²¹ Therefore all belief rests upon miracles.

Yet they sinned greatly by rejecting the prophets and Jesus Christ because of their miracles. They would not have been guilty if they had not seen the miracles. Nisi fecissem ... peccatum non haberent.³²¹ Therefore, all belief rests on miracles.

Prophecy is not called miracle; as Saint John speaks of the first miracle in Cana, and then of what Jesus Christ says to the woman of Samaria, when He reveals to her all her hidden life. Then He heals the centurion's son; and Saint John calls this "the second miracle."³²²

Prophecy is not called a miracle. Saint John describes the first miracle at Cana. He then tells what Jesus Christ says to the Samaritan woman, revealing her entire hidden life to her. Jesus then heals the centurion’s son, and Saint John calls this "the second miracle."³²²

The combinations of miracles.

The combinations of miracles.

The second miracle can suppose the first, but the first cannot suppose the second.

The second miracle can assume the first has happened, but the first cannot assume the second has happened.

Had it not been for the miracles, there would have been no sin in not believing in Jesus Christ.

If it had not been for the miracles, it would not have been a sin to disbelieve in Jesus Christ.

I should not be a Christian, but for the miracles, said Saint Augustine.

I would not be a Christian if it were not for the miracles, said Saint Augustine.

Miracles.—How I hate those who make men doubt of miracles! Montaigne³²³ speaks of them as he should in two places. In one, we see how careful he is; and yet, in the other, he believes, and makes sport of unbelievers.

Miracles. How I hate those who make people doubt miracles! Montaigne³²³ speaks of them as he should in two places. In one, we see how careful he is. Yet in the other, he believes and mocks those who do not.

However it may be, the Church is without proofs if they are right.

Whatever the case, if they are right, the Church has no proof.

Montaigne against miracles.

Montaigne against miracles.

Montaigne for miracles.

Montaigne for miracles.

It is not possible to have a reasonable belief against miracles.

You cannot reasonably believe that miracles do not happen.

Unbelievers the most credulous. They believe the miracles of Vespasian, in order not to believe those of Moses.

Unbelievers are the most gullible. They believe in Vespasian’s miracles so they do not have to believe in Moses’s.

Title: How it happens that men believe so many liars, who say that they have seen miracles, and do not believe any of those who say that they have secrets to make men immortal, or restore youth to them.—Having considered how it happens that so great credence is given to so many impostors, who say they have remedies, often to the length of men putting their lives into their hands, it has appeared to me that the true cause is that there are true remedies. For it would not be possible that there should be so many false remedies, and that so much faith should be placed in them, if there were none true. If there had never been any remedy for any ill, and all ills had been incurable, it is impossible that men should have imagined that they could give remedies, and still more impossible that so many others should have believed those who boasted of having remedies; in the same way as did a man boast of preventing death, no one would believe him, because there is no example of this. But as there were a number of remedies found to be true by the very knowledge of the greatest men, the belief of men is thereby induced; and, this being known to be possible, it has been therefore concluded that it was. For people commonly reason thus: "A thing is possible, therefore it is"; because the thing cannot be denied generally, since there are particular effects which are true, the people, who cannot distinguish which among these particular effects are true, believe them all. In the same way, the reason why so many false effects are credited to the moon, is that there are some true, as the tide.

Title: Why people believe so many liars who say they have seen miracles, but believe no one who claims to know how to make people immortal or restore their youth. I have considered why so many impostors who claim to have remedies are so widely believed. People often even put their lives in these impostors’ hands. It seems to me that the real cause is that genuine remedies exist. There could not be so many false remedies, or so much faith in them, if none were genuine. Suppose there had never been a remedy for any illness, and all illnesses had been incurable. People could not have imagined that they could offer remedies. Still less could so many others have believed those who boasted of having them. In the same way, if someone claimed to prevent death, no one would believe him. There is no example of anyone doing so. But the knowledge of the greatest minds has shown that a number of remedies are genuine. This leads people to believe in remedies. Once they know that a remedy is possible, they conclude that it exists. People commonly reason this way: “A thing is possible, therefore it is real.” Remedies cannot be denied altogether, since some particular remedies do work. People cannot distinguish which of these particular remedies are genuine, so they believe in them all. In the same way, many false effects are attributed to the moon because some of its effects are real, such as the tide.

It is the same with prophecies, miracles, divination by dreams, sorceries, etc. For if there had been nothing true in all this, men would have believed nothing of them; and thus, instead of concluding that there are no true miracles because there are so many false, we must, on the contrary, say that there certainly are true miracles, since there are false, and that there are false miracles only because some are true. We must reason in the same way about religion; for it would not be possible that men should have imagined so many false religions, if there had not been a true one. The objection to this is that savages have a religion; but the answer is that they have heard the true spoken of, as appears by the deluge, circumcision, the cross of Saint Andrew, etc.

The same is true of prophecies, miracles, divination through dreams, sorcery, and the like. If there were no truth in any of these, people would not have believed in them at all. So we should not conclude that there are no true miracles because there are so many false ones. On the contrary, we must say that true miracles certainly exist because false ones do. False miracles exist only because some miracles are true. We must reason the same way about religion. People could not have imagined so many false religions if there had not been a true one. One objection is that peoples called savages have a religion. But the answer is that they have heard of the true religion. This is evident from their knowledge of the Flood, circumcision, the cross of Saint Andrew, and so on.

Having considered how it comes that there are so many false miracles, false revelations, sorceries, etc., it has seemed to me that the true cause is that there are some true; for it would not be possible that there should be so many false miracles, if there were none true, nor so many false revelations, if there were none true, nor so many false religions, if there were not one true. For if there had never been all this, it is almost impossible that men should have imagined it, and still more impossible that so many others should have believed it. But as there have been very great things true, and as they have been believed by great men, this impression has been the cause that nearly everybody is rendered capable of believing also the false. And thus, instead of concluding that there are no true miracles, since there are so many false, it must be said, on the contrary, that there are true miracles, since there are so many false; and that there are false ones only because there are true; and that in the same way there are false religions because there is one true.—Objection to this: savages have a religion. But this is because they have heard the true spoken of, as appears by the cross of Saint Andrew, the deluge, circumcision, etc.—This arises from the fact that the human mind, finding itself inclined to that side by the truth, becomes thereby susceptible of all the falsehoods of this ...

I have considered why there are so many false miracles, false revelations, acts of sorcery, and the like. It seems to me that the real reason is that some are true. There could not be so many false miracles if there were no true ones. Nor could there be so many false revelations if there were no true ones. Nor could there be so many false religions if there were not one true religion. If none of these things had ever existed, people could hardly have imagined them. It would be even more impossible for so many others to have believed in them. But some very great things have been true, and great men have believed them. This has made nearly everyone capable of believing false things too. So we should not conclude that there are no true miracles because there are so many false ones. On the contrary, we must say that there are true miracles because there are so many false ones. False miracles exist only because true ones do. In the same way, false religions exist because there is one true religion. An objection to this is that savages have a religion. But that is because they have heard of the true religion. This can be seen in the cross of Saint Andrew, the flood, circumcision, and so on. The human mind finds itself drawn in that direction by the truth. This makes it susceptible to all the falsehoods of this ...

Jeremiah xxiii, 32. The miracles of the false prophets. In the Hebrew and Vatable³²⁴ they are the tricks.

Jeremiah 23:32. The miracles of the false prophets. In the Hebrew text and in Vatable,³²⁴ these are called tricks.

Miracle does not always signify miracle. I Sam. xiv, 15; miracle signifies fear, and is so in the Hebrew. The same evidently in Job xxxiii, 7; and also Isaiah xxi, 4; Jeremiah xliv, 12. Portentum signifies simulacrum, Jeremiah l, 38; and it is so in the Hebrew and Vatable. Isaiah viii, 18. Jesus Christ says that He and His will be in miracles.

Miracle does not always mean miracle. In 1 Samuel 14:15, miracle means fear, as it does in Hebrew. This is also clearly the case in Job 33:7, Isaiah 21:4, and Jeremiah 44:12. Portentum means simulacrum in Jeremiah 50:38, as it does in Hebrew and in Vatable’s translation. Isaiah 8:18. Jesus Christ says that he and his followers will be among miracles.

If the devil favoured the doctrine which destroys him, he would be divided against himself, as Jesus Christ said. If God favoured the doctrine which destroys the Church, He would be divided against Himself. Omne regnum divisum.³²⁵ For Jesus Christ wrought against the devil, and destroyed his power over the heart, of which exorcism is the symbolisation, in order to establish the kingdom of God. And thus He adds, Si in digito Dei ... regnum Dei ad vos.³²⁶

If the devil supported the doctrine that destroys him, he would be divided against himself, as Jesus Christ said. If God supported the doctrine that destroys the Church, he would be divided against himself. Omne regnum divisum.³²⁵ For Jesus Christ worked against the devil and destroyed his power over the heart. Exorcism symbolizes this victory. He did this to establish the kingdom of God. And so he adds, Si in digito Dei ... regnum Dei ad vos.³²⁶

There is a great difference between tempting and leading into error. God tempts, but He does not lead into error. To tempt is to afford opportunities, which impose no necessity; if men do not love God, they will do a certain thing. To lead into error is to place a man under the necessity of inferring and following out what is untrue.

There is a great difference between testing someone and leading them into error. God tests people, but he does not lead them into error. To test people is to give them opportunities without forcing them to act. If they do not love God, they will do a certain thing. To lead someone into error is to force them to draw a false conclusion and act on it.

Abraham and Gideon are above revelation. The Jews blinded themselves in judging of miracles by the Scripture. God has never abandoned His true worshippers.

Abraham and Gideon are above revelation. The Jews blinded themselves by judging miracles according to Scripture. God has never abandoned his true worshippers.

I prefer to follow Jesus Christ than any other, because He has miracle, prophecy, doctrine, perpetuity, etc.

I prefer to follow Jesus Christ rather than anyone else because he has miracles, prophecy, teaching, continuity, and so on.

The Donatists. No miracle which obliges them to say it is the devil.

The Donatists. No miracle that forces them to say it is the devil.

The more we particularise God, Jesus Christ, the Church ...

The more specifically we speak of God, Jesus Christ, and the Church ...

If there were no false miracles, there would be certainty. If there were no rule to judge of them, miracles would be useless, and there would be no reason for believing.

If there were no false miracles, there would be certainty. If there were no rule for judging miracles, they would be useless. There would be no reason to believe.

Now there is, humanly speaking, no human certainty, but we have reason.

Now, from a human perspective, there is no human certainty, but we have reason.

Either God has confounded the false miracles, or He has foretold them; and in both ways He has raised Himself above what is supernatural with respect to us, and has raised us to it.

Either God has exposed false miracles, or he has foretold them. In both ways, he has raised himself above what is supernatural to us and raised us to it.

Miracles serve not to convert, but to condemn. (Q. 113, A. 10, Ad. 2.)³²⁷

Miracles serve not to convert, but to condemn. (Q. 113, A. 10, Ad. 2.)³²⁷

Reasons why we do not believe.

Reasons why we do not believe.

John xii, 37. Cum autem tanta signa fecisset, non credebant in eum, ut sermo Isayæ impleretur. Excæcavit, etc.

John 12:37. Though he had performed so many signs, they did not believe in him. This fulfilled the words of Isaiah. He blinded, etc.

Hæc dixit Isaias, quando vidit gloriam ejus et locutus est de eo.

Isaiah said this when he saw his glory and spoke about him.

Judæi signa petunt et Græci sapientiam quærunt, nos autem Jesum crucifixum. Sed plenum signis, sed plenum sapientia; vos autem Christum non crucifixum et religionem sine miraculis et sine sapientia.³²⁸

Jews ask for signs, and Greeks seek wisdom, but we proclaim Jesus crucified. Yet he is full of signs and wisdom. You proclaim Christ not crucified and a religion without miracles or wisdom.³²⁸

What makes us not believe in the true miracles, is want of love. John: Sed vos non creditis, quia non estis ex ovibus.³²⁹ What makes us believe the false is want of love. II Thess. ii.

What keeps us from believing in true miracles is a lack of love. John: Sed vos non creditis, quia non estis ex ovibus.³²⁹ What makes us believe in false miracles is a lack of love. II Thess. ii.

The foundation of religion. It is the miracles. What then? Does God speak against miracles, against the foundations of the faith which we have in Him?

The foundation of religion is miracles. What then? Does God speak against miracles, against the foundations of our faith in him?

If there is a God, faith in God must exist on earth. Now the miracles of Jesus Christ are not foretold by Antichrist, but the miracles of Antichrist are foretold by Jesus Christ. And so if Jesus Christ were not the Messiah, He would have indeed led into error. When Jesus Christ foretold the miracles of Antichrist, did He think of destroying faith in His own miracles?

If God exists, faith in God must exist on earth. The Antichrist does not foretell the miracles of Jesus Christ. But Jesus Christ foretells the miracles of the Antichrist. So, if Jesus Christ were not the Messiah, he would indeed have led people into error. When Jesus Christ foretold the miracles of the Antichrist, did he mean to destroy faith in his own miracles?

Moses foretold Jesus Christ, and bade to follow Him. Jesus Christ foretold Antichrist, and forbade to follow him.

Moses foretold Jesus Christ and told people to follow him. Jesus Christ foretold the Antichrist and forbade people to follow him.

It was impossible that in the time of Moses men should keep their faith for Antichrist, who was unknown to them. But it is quite easy, in the time of Antichrist, to believe in Jesus Christ, already known.

In Moses' time, people could not keep their faith for the Antichrist, because they did not know him. But in the Antichrist's time, it is quite easy to believe in Jesus Christ, who is already known.

There is no reason for believing in Antichrist, which there is not for believing in Jesus Christ. But there are reasons for believing in Jesus Christ, which there are not for believing in the other.

Every reason to believe in the Antichrist is also a reason to believe in Jesus Christ. But there are reasons to believe in Jesus Christ that do not apply to the Antichrist.

Judges xiii, 23: "If the Lord were pleased to kill us, He would not have shewed us all these things."

Judges 13:23: "If the Lord had wanted to kill us, he would not have shown us all these things."

Hezekiah, Sennacherib.

Hezekiah, Sennacherib.

Jeremiah. Hananiah, the false prophet, dies in seven months.

Jeremiah. Hananiah, the false prophet, dies seven months later.

2 Macc. iii. The temple, ready for pillage, miraculously succoured.—2 Macc. xv.

2 Maccabees 3. The temple, about to be looted, was miraculously saved. 2 Maccabees 15.

1 Kings xvii. The widow to Elijah, who had restored her son, "By this I know that thy words are true."

1 Kings 17. The widow said to Elijah, who had brought her son back to life, "Now I know that your words are true."

1 Kings xviii. Elijah with the prophets of Baal.

1 Kings 18. Elijah with the prophets of Baal.

In the dispute concerning the true God and the truth of religion, there has never happened any miracle on the side of error, and not of truth.

In disputes about the true God and the truth of religion, no miracle has ever occurred on the side of error rather than truth.

Opposition.—Abel, Cain; Moses, the Magicians; Elijah, the false prophets: Jeremiah, Hananiah; Micaiah, the false prophets; Jesus Christ, the Pharisees; St. Paul, Bar-jesus; the Apostles, the Exorcists; Christians, unbelievers; Catholics, heretics; Elijah, Enoch, Antichrist.

Opposition. Abel and Cain. Moses and the magicians. Elijah and the false prophets. Jeremiah and Hananiah. Micaiah and the false prophets. Jesus Christ and the Pharisees. St. Paul and Bar-Jesus. The apostles and the exorcists. Christians and unbelievers. Catholics and heretics. Elijah, Enoch, and Antichrist.

Jesus Christ says that the Scriptures testify of Him. But He does not point out in what respect.

Jesus Christ says that the Scriptures testify about him. But he does not explain how they do so.

Even the prophecies could not prove Jesus Christ during His life; and so, men would not have been culpable for not believing in Him before His death, had the miracles not sufficed without doctrine. Now those who did not believe in Him, when He was still alive, were sinners, as He said Himself, and without excuse. Therefore they must have had proof beyond doubt, which they resisted. Now, they had not the prophecies, but only the miracles. Therefore the latter suffice, when the doctrine is not inconsistent with them; and they ought to be believed.

Even the prophecies could not prove who Jesus Christ was during his lifetime. So people would not have been guilty of disbelieving him before his death, if miracles alone had not been enough without doctrine. Yet those who did not believe in him while he was alive were sinners, as he himself said. They had no excuse. Therefore, they must have had proof beyond doubt, which they resisted. They did not have the prophecies as proof, only the miracles. Therefore, miracles are enough when the doctrine does not contradict them, and they should be believed.

John vii, 40. Dispute among the Jews as among the Christians of to-day. Some believed in Jesus Christ; others believed Him not, because of the prophecies which said that He should be born in Bethlehem. They should have considered more carefully whether He was not. For His miracles being convincing, they should have been quite sure of these supposed contradictions of His teaching to Scripture; and this obscurity did not excuse, but blinded them. Thus those who refuse to believe in the miracles in the present day on account of a supposed contradiction, which is unreal, are not excused.

John 7:40. Dispute among the Jews, as among Christians today. Some believed in Jesus Christ. Others did not believe him because the prophecies said he would be born in Bethlehem. They should have looked more carefully into whether he had been born there. His miracles were convincing. So they should have been quite sure that his teaching really contradicted Scripture, as they supposed. This uncertainty did not excuse them. It blinded them. Likewise, those today who refuse to believe in miracles because of a supposed contradiction that is not real are not excused.

The Pharisees said to the people, who believed in Him, because of His miracles: "This people who knoweth not the law are cursed. But have any of the rulers or of the Pharisees believed on him? For we know that out of Galilee ariseth no prophet." Nicodemus answered: "Doth our law judge any man before it hear him, [and specially, such a man who works such miracles]?"

The Pharisees spoke to the people who believed in him because of his miracles: "These people who do not know the law are cursed. But have any of the rulers or the Pharisees believed in him? We know that no prophet comes from Galilee." Nicodemus answered: "Does our law judge anyone before hearing him, [especially a man who performs such miracles]?"

The prophecies were ambiguous; they are no longer so.

The prophecies were unclear. They are no longer unclear.

The five propositions were ambiguous; they are no longer so.

The five propositions were ambiguous. They are no longer ambiguous.

Miracles are no longer necessary, because we have had them already. But when tradition is no longer minded; when the Pope alone is offered to us; when he has been imposed upon; and when the true source of truth, which is tradition, is thus excluded; and the Pope, who is its guardian, is biased; the truth is no longer free to appear. Then, as men speak no longer of truth, truth itself must speak to men. This is what happened in the time of Arius. (Miracles under Diocletian and under Arius.)

Miracles are no longer necessary because we have already had them. But tradition may no longer be respected, and the Pope alone may be offered to us. He may have been misled, and tradition, the true source of truth, may thus be excluded. If the Pope, its guardian, is biased, the truth is no longer free to emerge. Then, since people no longer speak of truth, truth itself must speak to them. This is what happened in the time of Arius. (Miracles under Diocletian and under Arius.)

Miracle.—The people concluded this of themselves; but if the reason of it must be given to you ...

Miracle. The people reached this conclusion on their own. But if you need the reason for it ...

It is unfortunate to be in exception to the rule. The same must be strict, and opposed to exception. But yet, as it is certain that there are exceptions to a rule, our judgment must though strict, be just.

It is unfortunate to be an exception to the rule. The rule must be strict and resist exceptions. Yet exceptions to a rule certainly exist, so our judgment must be strict but fair.

John vi, 26: Non quia vidisti signum, sed quia saturati estis.

John 6:26: Not because you saw a sign, but because you ate your fill.

Those who follow Jesus Christ because of His miracles honour His power in all the miracles which it produces. But those who, making profession to follow Him because of His miracles, follow Him in fact only because He comforts them and satisfies them with worldly blessings, discredit His miracles, when they are opposed to their own comforts.

Those who follow Jesus Christ because of his miracles honor his power in every miracle it produces. Others claim to follow him because of his miracles. In fact, they follow him only because he comforts them and satisfies them with worldly blessings. They discredit his miracles when those miracles go against their own comfort.

John ix: Non est hic homo a Deo, quia sabbatum non custodit. Alii: Quomodo potest homo peccator hæc signa facere?

John 9: This man is not from God, because he does not keep the Sabbath. Others said, “How can a sinner perform such signs?”

Which is the most clear?

Which is clearest?

This house is not of God; for they do not there believe that the five propositions are in Jansenius. Others: This house is of God; for in it there are wrought strange miracles.

This house is not of God, because the people there do not believe that the five propositions are in Jansenius. Others say: This house is of God, because strange miracles happen there.

Which is the most clear?

Which is clearest?

Tu quid dicis? Dico quia propheta est. Nisi esset hic a Deo, non poterat facere quidquam.³³⁰

What do you say? I say that he is a prophet. If this man were not from God, he could do nothing.³³⁰

In the Old Testament, when they will turn you from God. In the New, when they will turn you from Jesus Christ. These are the occasions for excluding particular miracles from belief. No others need be excluded.

In the Old Testament, do not believe miracles when they would turn you away from God. In the New Testament, do not believe them when they would turn you away from Jesus Christ. These are the reasons for rejecting particular miracles. No others need to be rejected.

Does it therefore follow that they would have the right to exclude all the prophets who came to them? No; they would have sinned in not excluding those who denied God, and would have sinned in excluding those who did not deny God.

Does this mean they had the right to exclude all the prophets who came to them? No. They would have sinned if they had not excluded those who denied God. They would also have sinned if they had excluded those who did not deny God.

So soon, then, as we see a miracle, we must either assent to it, or have striking proofs to the contrary. We must see if it denies a God, or Jesus Christ, or the Church.

As soon as we see a miracle, we must either accept it or have compelling evidence against it. We must see whether it denies God, Jesus Christ, or the Church.

There is a great difference between not being for Jesus Christ and saying so, and not being for Jesus Christ and pretending to be so. The one party can do miracles, not the others. For it is clear of the one party, that they are opposed to the truth, but not of the others; and thus miracles are clearer.

There is a great difference between opposing Jesus Christ openly and opposing him while pretending to support him. One group can perform miracles, but the other cannot. It is clear that the first group opposes the truth, but not the second. Thus, miracles are clearer.

That we must love one God only is a thing so evident, that it does not require miracles to prove it.

We must love only one God. This is so obvious that it takes no miracles to prove it.

Jesus Christ performed miracles, then the apostles, and the first saints in great number; because the prophecies not being yet accomplished, but in the process of being accomplished by them, the miracles alone bore witness to them. It was foretold that the Messiah should convert the nations. How could this prophecy be fulfilled without the conversion of the nations? And how could the nations be converted to the Messiah, if they did not see this final effect of the prophecies which prove Him? Therefore, till He had died, risen again, and converted the nations, all was not accomplished; and so miracles were needed during all this time. Now they are no longer needed against the Jews; for the accomplished prophecies constitute a lasting miracle.

Jesus Christ performed miracles, as did the apostles and many of the first saints. The prophecies had not yet been fulfilled, but were being fulfilled through them. So miracles alone bore witness to them. It was foretold that the Messiah would convert the nations. How could this prophecy be fulfilled unless the nations were converted? And how could they be converted to the Messiah before seeing this final fulfillment of the prophecies that prove he is the Messiah? Therefore, not everything was fulfilled until he had died, risen again, and converted the nations. Miracles were needed throughout that time. Now they are no longer needed against the Jews, because the fulfilled prophecies are a lasting miracle.

"Though ye believe not Me, believe at least the works."³³¹ He refers them, as it were, to the strongest proof.

“Even if you do not believe me, at least believe the works.”³³¹ He points them, in effect, to the strongest proof.

It had been told to the Jews, as well as to Christians, that they should not always believe the prophets; but yet the Pharisees and Scribes are greatly concerned about His miracles, and try to show that they are false, or wrought by the devil. For they must needs be convinced, if they acknowledge that they are of God.

The Jews, like the Christians, had been told not to believe prophets in every case. Yet the Pharisees and scribes were deeply concerned about his miracles. They tried to show that the miracles were false or performed by the devil. For if they admitted that the miracles came from God, they would have to be convinced.

At the present day we are not troubled to make this distinction. Still it is very easy to do: those who deny neither God nor Jesus Christ do no miracles which are not certain. Nemo facit virtutem in nomine meo, et cito possit de me male loqui.³³²

Today, we do not have to make this distinction. Still, it is very easy to make. Those who deny neither God nor Jesus Christ perform only miracles that are certain. No one can perform a miracle in my name and soon afterward speak ill of me.³³²

But we have not to draw this distinction. Here is a sacred relic.³³³ Here is a thorn from the crown of the Saviour of the world, over whom the prince of this world has no power, which works miracles by the peculiar power of the blood shed for us. Now God Himself chooses this house in order to display conspiciously therein His power.

But we do not need to make this distinction. Here is a sacred relic.³³³ It is a thorn from the crown of the Savior of the world. The prince of this world has no power over him. The thorn works miracles through the special power of the blood shed for us. Now God himself chooses this house to display his power there for all to see.

These are not men who do miracles by an unknown and doubtful virtue, which makes a decision difficult for us. It is God Himself. It is the instrument of the Passion of His only Son, who, being in many places, chooses this, and makes men come from all quarters there to receive these miraculous alleviations in their weaknesses.

These miracles are not performed by men using an unknown and doubtful power, leaving us unsure what to decide. It is God himself. It is the instrument of the Passion of his only Son. Though it is found in many places, he chooses this one. He brings people there from all quarters to receive miraculous relief from their weaknesses.

The Church has three kinds of enemies: the Jews, who have never been of her body; the heretics, who have withdrawn from it; and the evil Christians, who rend her from within.

The Church has three kinds of enemies. The Jews have never been part of it. Heretics have left it. Evil Christians tear it apart from within.

These three kinds of different adversaries usually attack her in different ways. But here they attack her in one and the same way. As they are all without miracles, and as the Church has always had miracles against them, they have all had the same interest in evading them; and they all make use of this excuse, that doctrine must not be judged by miracles, but miracles by doctrine. There were two parties among those who heard Jesus Christ: those who followed His teaching on account of His miracles; others who said.... There were two parties in the time of Calvin.... There are now the Jesuits, etc.

These three kinds of opponents usually attack the Church in different ways. But here they all attack her in the same way. None of them has miracles, while the Church has always had miracles against them. So they all have the same interest in explaining them away. They all use the same excuse: doctrine must not be judged by miracles, but miracles by doctrine. There were two groups among those who heard Jesus Christ. Some followed his teaching because of his miracles. Others said.... There were two groups in Calvin’s time.... Now there are the Jesuits, etc.

Miracles furnish the test in matters of doubt, between Jews and heathens, Jews and Christians, Catholics and heretics, the slandered and slanderers, between the two crosses.

Miracles provide the test in doubtful matters. They distinguish between Jews and pagans, Jews and Christians, Catholics and heretics, the slandered and their slanderers, and between the two crosses.

But miracles would be useless to heretics; for the Church, authorised by miracles which have already obtained belief, tells us that they have not the true faith. There is no doubt that they are not in it, since the first miracles of the Church exclude belief of theirs. Thus there is miracle against miracle, both the first and greatest being on the side of the Church.

But miracles would be useless to heretics. The Church has authority from miracles that are already believed. It tells us that heretics do not have the true faith. There is no doubt that they lack it. The Church’s earlier miracles rule out belief in the miracles of heretics. So miracle stands against miracle, with both the earlier and the greater miracles on the Church’s side.

These nuns,³³⁴ astonished at what is said, that they are in the way of perdition; that their confessors are leading them to Geneva; that they suggest to them that Jesus Christ is not in the Eucharist, nor on the right hand of the Father; know that all this is false, and therefore offer themselves to God in this state. Vide si via iniquitatis in me est.³³⁵ What happens thereupon? This place, which is said to be the temple of the devil, God makes His own temple. It is said that the children must be taken away from it. God heals them there. It is said that it is the arsenal of hell. God makes of it the sanctuary of His grace. Lastly, they are threatened with all the fury and vengeance of heaven; and God overwhelms them with favours. A man would need to have lost his senses to conclude from this that they are therefore in the way of perdition.

These nuns³³⁴ are astonished by what people say about them. They are said to be on the path to damnation. People say their confessors are leading them to Geneva. They say the confessors suggest that Jesus Christ is neither in the Eucharist nor at the right hand of the Father. The nuns know that all this is false, so they offer themselves to God in this state. See if there is any wicked way in me.³³⁵ What happens then? People call this place the devil’s temple, but God makes it his own temple. They say the children must be taken away from it, but God heals them there. They call it the arsenal of hell, but God makes it the sanctuary of his grace. Finally, the nuns are threatened with all the fury and vengeance of heaven, but God showers them with favors. A person would have to be out of their senses to conclude from this that the nuns are on the path to damnation.

(We have without doubt the same signs as Saint Athanasius.)

(We undoubtedly have the same signs as Saint Athanasius.)

Si tu es Christus, dic nobis.³³⁶

If you are the Christ, tell us.³³⁶

Opera quæ ego facio in nomine patris mei, hæc testimonium perhibent de me. Sed vos non creditis quia non estis ex ovibus meis. Oves meœ vocem meam audiunt.³³⁷

The works I do in my Father’s name testify about me. But you do not believe because you are not among my sheep. My sheep hear my voice.³³⁷

John vi, 30. Quod ergo tu facis signum ut videamus et credamus tibi?—Non dicunt: Quam doctrinam prædicas?

John 6:30. What sign will you perform so that we may see it and believe you? They do not ask, “What teaching do you preach?”

Nemo potest facere signa quæ tu facis nisi Deus.³³⁸

No one can do the signs you do except God.³³⁸

2 Macc. xiv, 15. Deus qui signis evidentibus suam portionem protegit.

2 Maccabees 14:15. God, who protects his people with clear signs.

Volumus signum videre de cœlo, tentantes eum. Luke xi, 16.

We want to see a sign from heaven, testing him. Luke 11:16.

Generatio prava signum quærit; et non dabitur.³³⁹

A wicked generation asks for a sign, but none will be given.³³⁹

Et ingemiscens ait: Quid generatio ista signum quærit? (Mark viii, 12.) They asked a sign with an evil intention.

He sighed deeply and said, “Why does this generation ask for a sign?” (Mark 8:12.) They asked for a sign with evil intentions.

Et non poterat facere.³⁴⁰ And yet he promises them the sign of Jonah, the great and wonderful miracle of his resurrection.

And he could not do it.³⁴⁰ Yet he promises them the sign of Jonah, the great and wonderful miracle of his resurrection.

Nisi videritis, non creditis.³⁴¹ He does not blame them for not believing unless there are miracles, but for not believing unless they are themselves spectators of them.

Unless you see, you do not believe.³⁴¹ He does not blame them for believing only if there are miracles. He blames them for believing only if they see the miracles themselves.

Antichrist in signis mendacibus, says Saint Paul, 2 Thess. ii.

Antichrist comes with deceptive signs, says Saint Paul in 2 Thessalonians 2.

Secundum operationem Satanæ, in seductione iis qui pereunt eo quod charitatem veritatis non receperunt ut salvi fierent, ideo mittet illis Deus optationes erroris ut credant mendacio.

By the work of Satan, those who are perishing are deceived. They did not accept the love of the truth that would have saved them. Therefore God will send them delusions, so that they believe a lie.

As in the passage of Moses: Tentat enim vos Deus, utrum diligatis eum.³⁴²

As in the passage from Moses: For God is testing you to see whether you love him.³⁴²

Ecce prædixi vobis: vos ergo videte.³⁴³

Look, I have told you beforehand. So be on your guard.³⁴³

Here is not the country of truth. She wanders unknown amongst men. God has covered her with a veil, which leaves her unrecognised by those who do not hear her voice. Room is opened for blasphemy, even against the truths that are at least very likely. If the truths of the Gospel are published, the contrary is published too, and the questions are obscured, so that the people cannot distinguish. And they ask, "What have you to make you believed rather than others? What sign do you give? You have only words, and so have we. If you had miracles, good and well." That doctrine ought to be supported by miracles is a truth, which they misuse in order to revile doctrine. And if miracles happen, it is said that miracles are not enough without doctrine; and this is another truth, which they misuse in order to revile miracles.

This is not the land of truth. Truth wanders among people, unknown. God has covered her with a veil, so that those who do not hear her voice cannot recognize her. This leaves room for blasphemy, even against truths that are at least very likely. When the truths of the Gospel are proclaimed, their opposites are proclaimed too. The issues are obscured, so that people cannot tell the difference. And they ask, "Why should we believe you rather than others? What sign do you give? You have only words, and so do we. If you had miracles, that would be another matter." It is true that doctrine should be supported by miracles. But they misuse this truth to attack doctrine. And if miracles happen, they say that miracles are not enough without doctrine. This is another truth that they misuse to attack miracles.

Jesus Christ cured the man born blind, and performed a number of miracles on the Sabbath day. In this way He blinded the Pharisees, who said that miracles must be judged by doctrine.

Jesus Christ healed a man who had been blind from birth. He also performed a number of miracles on the Sabbath. In this way, he blinded the Pharisees, who said that miracles must be judged by doctrine.

"We have Moses: but, as for this fellow, we know not from whence he is."³⁴⁴ It is wonderful that you know not whence He is, and yet He does such miracles.

"We have Moses, but we do not know where this man comes from."³⁴⁴ It is surprising that you do not know where he comes from, yet he performs such miracles.

Jesus Christ spoke neither against God, nor against Moses.

Jesus Christ spoke against neither God nor Moses.

Antichrist and the false prophets, foretold by both Testaments, will speak openly against God and against Jesus Christ. Who is not hidden ... God would not allow him, who would be a secret enemy, to do miracles openly.

The Antichrist and the false prophets, foretold in both Testaments, will speak openly against God and Jesus Christ. Who is not hidden ... God would not allow him, who would be a secret enemy, to perform miracles openly.

In a public dispute where the two parties profess to be for God, for Jesus Christ, for the Church, miracles have never been on the side of the false Christians, and the other side has never been without a miracle.

In a public dispute, both sides may claim to stand for God, Jesus Christ, and the Church. Miracles have never been on the side of false Christians. The other side has never been without a miracle.

"He hath a devil." John x, 21. And others said, "Can a devil open the eyes of the blind?"

"He has a demon." John 10:21. And others said, "Can a demon open the eyes of the blind?"

The proofs which Jesus Christ and the apostles draw from Scripture are not conclusive; for they say only that Moses foretold that a prophet should come. But they do not thereby prove that this is He; and that is the whole question. These passages therefore serve only to show that they are not contrary to Scripture, and that there appears no inconsistency, but not that there is agreement. Now this is enough, namely, exclusion of inconsistency, along with miracles.

The evidence that Jesus Christ and the apostles draw from Scripture is not conclusive. It says only that Moses foretold the coming of a prophet. It does not prove that Jesus is that prophet, and that is the whole question. These passages show only that their claims do not contradict Scripture. They reveal no apparent inconsistency, but they do not establish agreement. Still, ruling out inconsistency is enough when combined with miracles.

There is a mutual duty between God and men. We must pardon Him this saying: Quid debui?³⁴⁵ "Accuse me," said God in Isaiah.

God and people have duties toward each other. We must forgive him for saying this: Quid debui?³⁴⁵ "Accuse me," God said in Isaiah.

"God must fulfil His promises," etc.

"God must fulfill his promises," and so on.

Men owe it to God to accept the religion which He sends. God owes it to men not to lead them into error. Now, they would be led into error, if the workers of miracles announced a doctrine which should not appear evidently false to the light of common sense, and if a greater worker of miracles had not already warned men not to believe them.

People owe it to God to accept the religion he sends. God owes it to people not to lead them into error. They would be led into error if miracle workers preached a doctrine that did not seem clearly false to common sense. This would happen if a greater miracle worker had not already warned people not to believe them.

Thus, if there were divisions in the Church, and the Arians, for example, who declared themselves founded on Scripture just as the Catholics, had done miracles, and not the Catholics, men should have been led into error.

Suppose there were divisions in the Church. For example, the Arians claimed that their beliefs were based on Scripture, just as the Catholics did. If the Arians had performed miracles and the Catholics had not, people would have been led into error.

For, as a man, who announces to us the secrets of God, is not worthy to be believed on his private authority, and that is why the ungodly doubt him; so when a man, as a token of the communion which he has with God, raises the dead, foretells the future, removes the seas, heals the sick, there is none so wicked as not to bow to him, and the incredulity of Pharaoh and the Pharisees is the effect of a supernatural obduracy.

A man who reveals God's secrets to us does not deserve to be believed on his own authority. That is why the ungodly doubt him. But suppose a man shows his communion with God by raising the dead, foretelling the future, moving seas, and healing the sick. No one is so wicked that he will not bow to him. The disbelief of Pharaoh and the Pharisees is the result of supernatural stubbornness.

When, therefore, we see miracles and a doctrine not suspicious, both on one side, there is no difficulty. But when we see miracles and suspicious doctrine on the same side, we must then see which is the clearest. Jesus Christ was suspected.

When we see miracles and a doctrine that is not suspicious on the same side, there is no difficulty. But when miracles and a suspicious doctrine are on the same side, we must decide which is clearer. Jesus Christ was viewed with suspicion.

Bar-jesus blinded.³⁴⁶ The power of God surpasses that of His enemies.

Bar-Jesus was blinded.³⁴⁶ God's power is greater than that of his enemies.

The Jewish exorcists³⁴⁷ beaten by the devils, saying, "Jesus I know, and Paul I know; but who are ye?"

The Jewish exorcists³⁴⁷ were beaten by the devils, who said, "I know Jesus, and I know Paul, but who are you?"

Miracles are for doctrine, and not doctrine for miracles.

Miracles serve doctrine, not the other way around.

If the miracles are true, shall we be able to persuade men of all doctrine? No; for this will not come to pass. Si angelus.³⁴⁸ ...

If the miracles are true, will we be able to persuade people of every doctrine? No, for that will not happen. Si angelus.³⁴⁸ ...

Rule: we must judge of doctrine by miracles; we must judge of miracles by doctrine. All this is true, but contains no contradiction.

Rule: We must judge doctrine by miracles, and we must judge miracles by doctrine. All of this is true, and there is no contradiction.

For we must distinguish the times.

For we must distinguish between different times.

How glad you are to know the general rules, thinking thereby to set up dissension, and render all useless! We shall prevent you, my father; truth is one and constant.

How glad you are to know the general rules! You think you can use them to stir up disagreement and make everything useless. We will stop you, Father. Truth is one and unchanging.

It is impossible, from the duty of God to men, that a man, hiding his evil teaching, and only showing the good, saying that he conforms to God and the Church, should do miracles so as to instil insensibly a false and subtle doctrine. This cannot happen.

God’s duty to humanity makes this impossible. A man cannot hide his evil teaching, show only the good, and claim to follow God and the Church. He cannot then perform miracles to gradually instill a false and subtle doctrine without people noticing. This cannot happen.

And still less, that God, who knows the heart, should perform miracles in favour of such a one.

And even less likely that God, who knows the heart, would perform miracles for such a person.

The three marks of religion: perpetuity, a good life, miracles. They destroy perpetuity by their doctrine of probability; a good life by their morals; miracles by destroying either their truth or the conclusions to be drawn from them.

The three marks of religion are its lasting continuity, a good life, and miracles. They undermine its continuity through their doctrine of probability. They undermine a good life through their moral teaching. They undermine miracles by denying either their truth or the conclusions drawn from them.

If we believe them, the Church will have nothing to do with perpetuity, holiness, and miracles. The heretics deny them, or deny the conclusions to be drawn from them; they do the same. But one would need to have no sincerity in order to deny them, or again to lose one's senses in order to deny the conclusions to be drawn from them.

If we believe them, perpetuity, holiness, and miracles have nothing to do with the Church. Heretics deny these things, or deny the conclusions drawn from them. They do the same. But anyone who denies these things must be completely insincere. And anyone who denies the conclusions drawn from them must have lost their senses.

Nobody has ever suffered martyrdom for the miracles which he says he has seen; for the folly of men goes perhaps to the length of martyrdom, for those which the Turks believe by tradition, but not for those which they have seen.

No one has ever suffered martyrdom for miracles he claims to have seen. Human folly may perhaps go as far as martyrdom for miracles that the Turks believe in through tradition, but not for miracles they have seen.

The heretics have always attacked these three marks, which they have not.

Heretics have always attacked these three marks, which they lack.

First objection: "An angel from heaven.³⁴⁹ We must not judge of truth by miracles, but of miracles by truth. Therefore the miracles are useless."

First objection: "An angel from heaven.³⁴⁹ We must judge miracles by the truth, not truth by miracles. Therefore, miracles are useless."

Now they are of use, and they must not be in opposition to the truth. Therefore what Father Lingende³⁵⁰ has said, that "God will not permit that a miracle may lead into error...."

Now they are useful, and they must not conflict with the truth. Therefore, Father Lingende³⁵⁰ said that "God will not allow a miracle to lead people into error...."

When there shall be a controversy in the same Church, miracle will decide.

When a dispute arises within the same Church, a miracle will settle it.

Second objection: "But Antichrist will do miracles."

Second objection: "But the Antichrist will perform miracles."

The magicians of Pharaoh did not entice to error. Thus we cannot say to Jesus respecting Antichrist, "You have led me into error." For Antichrist will do them against Jesus Christ, and so they cannot lead into error. Either God will not permit false miracles, or He will procure greater.

Pharaoh's magicians did not lead people into error. So we cannot say to Jesus about the Antichrist, "You have led me into error." The Antichrist will perform miracles against Jesus Christ, so they cannot lead us into error. Either God will not permit false miracles, or he will bring about greater ones.

[Jesus Christ has existed since the beginning of the world: this is more impressive than all the miracles of Antichrist.]

[Jesus Christ has existed since the world began. This is more impressive than all the miracles of the Antichrist.]

If in the same Church there should happen a miracle on the side of those in error, men would be led into error. Schism is visible; a miracle is visible. But schism is more a sign of error than a miracle is a sign of truth. Therefore a miracle cannot lead into error.

If a miracle occurred within the same Church on the side of those in error, people would be led into error. Schism is visible. A miracle is visible too. But schism is a stronger sign of error than a miracle is a sign of truth. Therefore, a miracle cannot lead people into error.

But apart from schism, error is not so obvious as a miracle is obvious. Therefore a miracle could lead into error.

But apart from schism, error is not as obvious as a miracle. Therefore, a miracle could lead people into error.

Ubi est Deus tuus?³⁵¹ Miracles show Him, and are a light.

Where is your God?³⁵¹ Miracles reveal him and are a light.

One of the anthems for Vespers at Christmas: Exortum est in tenebris lumen rectis corde.³⁵²

One of the anthems for Christmas Vespers: Exortum est in tenebris lumen rectis corde.³⁵²

If the compassion of God is so great that He instructs us to our benefit, even when He hides Himself, what light ought we not to expect from Him when He reveals Himself?

God’s compassion is so great that he teaches us for our own good, even when he hides himself. How much light should we expect from him when he reveals himself?

Will Est et non est be received in faith itself as well as in miracles? And if it is inseparable in the others ...

Will Est et non est be accepted in faith itself, as well as in miracles? And if it is inseparable in the others ...

When Saint Xavier³⁵³ works miracles.—[Saint Hilary. "Ye wretches, who oblige us to speak of miracles."]

When Saint Xavier³⁵³ performs miracles. [Saint Hilary: "You wretches, who force us to speak of miracles."]

Unjust judges, make not your own laws on the moment; judge by those which are established, and by yourselves. Væ qui conditis leges iniquas.³⁵⁴

Unjust judges, do not make up laws as you go. Judge by the laws you yourselves have established. Woe to those who make unjust laws.³⁵⁴

Miracles endless, false.

Miracles without end, false.

In order to weaken your adversaries, you disarm the whole Church.

To weaken your opponents, you disarm the whole Church.

If they say that our salvation depends upon God, they are "heretics." If they say that they are obedient to the Pope, that is "hypocrisy." If they are ready to subscribe to all the articles, that is not enough. If they say that a man must not be killed for an apple, "they attack the morality of Catholics." If miracles are done among them, it is not a sign of holiness, and is, on the contrary, a symptom of heresy.

If they say that our salvation depends on God, they are called "heretics." If they say they obey the Pope, that is called "hypocrisy." Even if they are willing to accept all the articles of faith, that is not enough. If they say a man must not be killed for an apple, "they attack the morality of Catholics." If miracles happen among them, that is not a sign of holiness. On the contrary, it is a sign of heresy.

This way in which the Church has existed is that truth has been without dispute, or, if it has been contested, there has been the Pope, or, failing him, there has been the Church.

The Church has existed in this way. The truth has been undisputed. When it has been contested, there has been the Pope, or, failing him, the Church.

The five propositions³⁵⁵ condemned, but no miracle; for the truth was not attacked. But the Sorbonne ... but the bull....

The five propositions³⁵⁵ were condemned, but there was no miracle, because the truth was not attacked. But the Sorbonne ... but the papal bull....

It is impossible that those who love God with all their heart should fail to recognise the Church; so evident is she.—It is impossible that those who do not love God should be convinced of the Church.

It is impossible for those who love God with all their heart to fail to recognize the Church. She is so clearly evident. It is impossible for those who do not love God to be convinced of the Church.

Miracles have such influence that it was necessary that God should warn men not to believe in them in opposition to Him, all clear as it is that there is a God. Without this they would have been able to disturb men.

Miracles are so powerful that God had to warn people not to believe in them against him, even though it is perfectly clear that God exists. Without this warning, miracles could have unsettled people.

And thus so far from these passages, Deut. xiii, making against the authority of the miracles, nothing more indicates their influence. And the same in respect of Antichrist. "To seduce, if it were possible, even the elect."³⁵⁶

So these passages in Deuteronomy 13 do not weaken the authority of miracles. On the contrary, nothing shows their influence more clearly. The same is true of the Antichrist: “To deceive, if possible, even the elect.”³⁵⁶

The history of the man born blind.

The story of the man born blind.

What says Saint Paul? Does he continually speak of the evidence of the prophecies? No, but of his own miracle. What says Jesus Christ? Does He speak of the evidence of the prophecies? No; His death had not fulfilled them. But He says, Si non fecissem.³⁵⁷ Believe the works.

What does Saint Paul say? Does he constantly speak of the evidence of the prophecies? No, he speaks of his own miracle. What does Jesus Christ say? Does he speak of the evidence of the prophecies? No, his death had not yet fulfilled them. Instead, he says, Si non fecissem.³⁵⁷ Believe the works.

Two supernatural foundations of our wholly supernatural religion; one visible, the other invisible; miracles with grace, miracles without grace.

Our entirely supernatural religion has two supernatural foundations. One is visible, the other invisible. They are miracles with grace and miracles without grace.

The synagogue, which had been treated with love as a type of the Church, and with hatred, because it was only the type, has been restored, being on the point of falling when it was well with God, and thus a type.

The synagogue was loved as a type of the Church and hated because it was only a type. It was restored when it was about to fall, even though it was in God’s favor. In this way, it was a type.

Miracles prove the power which God has over hearts, by that which He exercises over bodies.

Miracles show God's power over hearts through his power over bodies.

The Church has never approved a miracle among heretics.

The Church has never accepted a miracle performed among heretics.

Miracles a support of religion: they have been the test of Jews; they have been the test of Christians, saints, innocents, and true believers.

Miracles support religion. They have been the test for Jews. They have also been the test for Christians, saints, innocent people, and true believers.

A miracle among schismatics is not so much to be feared; for schism, which is more obvious than a miracle, visibly indicates their error. But when there is no schism, and error is in question, miracle decides.

A miracle among those in schism is not so troubling. Their schism is more obvious than the miracle and clearly shows their error. But when there is no schism and error is in question, a miracle settles the matter.

Si non fecissem quæ alius non fecit. The wretches who have obliged us to speak of miracles.

If I had not done what no one else has done. The wretches who forced us to speak of miracles.

Abraham and Gideon confirm faith by miracles.

Abraham and Gideon confirm faith through miracles.

Judith. God speaks at last in their greatest oppression.

Judith. God finally speaks when they are suffering the most oppression.

If the cooling of love leaves the Church almost without believers, miracles will rouse them. This is one of the last effects of grace.

If love grows cold and leaves the Church with almost no believers, miracles will awaken them. This is one of the last effects of grace.

If one miracle were wrought among the Jesuits!

If only one miracle happened among the Jesuits!

When a miracle disappoints the expectation of those in whose presence it happens, and there is a disproportion between the state of their faith and the instrument of the miracle, it ought then to induce them to change. But with you it is otherwise. There would be as much reason in saying that, if the Eucharist raised a dead man, it would be necessary for one to turn a Calvinist rather than remain a Catholic. But when it crowns the expectation, and those, who hoped that God would bless the remedies, see themselves healed without remedies ...

When a miracle goes against the expectations of those who witness it, it should lead them to change. This is true when their faith does not match the means by which the miracle occurs. But with you, it is otherwise. It would make just as much sense to say that, if the Eucharist raised a dead person, one should become a Calvinist rather than remain a Catholic. But when a miracle fulfills their expectations, and those who hoped God would bless the remedies find themselves healed without them ...

The ungodly.—No sign has ever happened on the part of the devil without a stronger sign on the part of God, or even without it having been foretold that such would happen.

The ungodly. The devil has never performed a sign without God performing a stronger one, or without it being foretold that the devil would do so.

Unjust persecutors of those whom God visibly protects. If they reproach you with your excesses, "they speak as the heretics." If they say that the grace of Jesus Christ distinguishes us, "they are heretics." If they do miracles, "it is the mark of their heresy."

You unjustly persecute those whom God clearly protects. If they criticize you for your excesses, "they sound like heretics." If they say that the grace of Jesus Christ sets us apart, "they are heretics." If they perform miracles, "that is a sign of their heresy."

Ezekiel.—They say: These are the people of God who speak thus.

Ezekiel. They say: These are the people of God who speak this way.

It is said, "Believe in the Church";³⁵⁸ but it is not said, "Believe in miracles"; because the last is natural, and not the first. The one had need of a precept, not the other. Hezekiah.

It is said, "Believe in the Church";³⁵⁸ but not, "Believe in miracles." Believing in miracles is natural, but believing in the Church is not. One needed a command, but the other did not. Hezekiah.

The synagogue was only a type, and thus it did not perish; and it was only a type, and so it is decayed. It was a type which contained the truth, and thus it has lasted until it no longer contained the truth.

The synagogue was only a foreshadowing, and so it did not perish. It was only a foreshadowing, and so it has declined. It was a foreshadowing that contained the truth, and so it lasted until it no longer contained the truth.

My reverend father, all this happened in types. Other religions perish; this one perishes not.

Reverend Father, all this happened in symbolic form. Other religions die out, but this one does not.

Miracles are more important than you think. They have served for the foundation, and will serve for the continuation of the Church till Antichrist, till the end.

Miracles are more important than you think. They helped establish the Church and will sustain it until Antichrist comes, until the end.

The two witnesses.

The two witnesses.

In the Old Testament and the New, miracles are performed in connection with types. Salvation, or a useless thing, if not to show that we must submit to the Scriptures: type of the sacrament.

In both the Old and New Testaments, miracles are performed in connection with types. Salvation, or something useless except to show that we must submit to the Scriptures. A type of the sacrament.

[We must judge soberly of divine ordinances, my father.

[We must think carefully about God's commands, my father.

Saint Paul in the isle of Malta.]

Saint Paul on the island of Malta.]

The hardness of the Jesuits, then, surpasses that of the Jews, since those refused to believe Jesus Christ innocent only because they doubted if His miracles were of God. Whereas the Jesuits, though unable to doubt that the miracles of Port-Royal are of God, do not cease to doubt still the innocence of that house.

The Jesuits are even more hard-hearted than the Jews. The Jews refused to believe Jesus Christ was innocent only because they doubted that his miracles came from God. The Jesuits, however, cannot doubt that the miracles of Port-Royal come from God. Yet they still doubt the innocence of that religious community.

I suppose that men believe miracles. You corrupt religion either in favour of your friends, or against your enemies. You arrange it at your will.

I suppose that people believe in miracles. You distort religion to benefit your friends or harm your enemies. You shape it however you please.

On the miracle.—As God has made no family more happy, let it also be the case that He find none more thankful.

On the miracle. God has made no family happier than ours. May he also find none more grateful.