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.
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.[1]
But we have not to draw this distinction. Here is a sacred relic. 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 conspicuously therein His power.
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 thes miraculous alleviations in their weaknesses.
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The Church has three kinds of enemies: the Jews, who have never been of her body; the heretics, who have withdrawn from it; and the evil Christians, who rend her from within.
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
- ↑ Mark ix. 39.
