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.
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.
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.
Barjesus blinded. The power of God surpasses that of His enemies.
The Jewish exorcists beaten by the devils, saying, "Jesus I know, and Paul I know; but who are ye?"
Miracles are for doctrine, and not doctrine for miracles.
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…[1]
Rule: we must judge of doctrine by miracles; we must judge of miracles by doctrine. All this is true, but contains no contradiction.
For we must distinguish the 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.
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.
And still less, that God, who knows the heart, should perform miracles in favour of such an one.
- ↑ Galatians i. 8.
