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The Suppressed Evidence:
Or, Proofs of the Miraculous Faith and Experience of the
Church of Christ In All Ages From Authentic Records, Fathers, Waldenses,
Hussites, Reformers, United Brethren, and etc. An Historical Sketch
Suggested by the Hon. and Rev. B.W. Noel's Remarks on the Revival of
miraculous powers in the Church.
By The Rev Thomas Boys, M.A.
Published -- 1832
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page 92
CHAPTER IV.
THE REFORMERS. PART I.
The reader, having already met with some citations in the last chapter, especially those from Fox, Luther, and Melancthon, not wholly in accordance, perhaps, with the views which he has been taught to entertain respecting the Reformers' sentiments in regard to miracles, may by this time have felt disposed to exclaim, " But, if these were their views, how is it that so many passages are brought before us from their writings, of a seemingly opposite character? If they really, as it now appears, believed in miracles, especially in prophecies, subsequent to the first ages of the church, how is it that we find them speaking of miraculous gifts and operations, in other places, as belonging, rather, to the times of the Apostles, or their immediate successors?"
This is a point which requires to be explained. The explanation, indeed, is by no means difficult; but it cannot be properly given without entering into some details. To these, then, we must now address ourselves. We must account for various expressions which lie scattered through the writings of the Reformers—unfavourable, at first sight, to a belief in modern miracles—ere we adduce the testimony of the same Reformers on the other
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side. Of such testimony we have abundance to bring: we find them admitting miracles; we find them alleging miracles; nay, we find some of them working miracles. But, first, we must set forth the general principles which afford the true explanation of language, confessedly and not unfrequently employed by them; language which, to all appearance, discourages the expectation of miraculous manifestations.
There are three things, then, by which such language may be accounted for:
I. By the views, commonly prevalent among them, on the subject of the Apostolic commission:
II. By their opposition and hostility to the spurious miracles of Papists and fanatics:
III. By the continual challenges addressed to them by their opponents, to prove by miracles the truth of their doctrines.
I. We may account for expressions in the Reformers, unfavourable to the doctrine of miracles, first, by the views, commonly prevalent among them, on the subject of the Apostolic commission.
The views to which I refer, and they may have derived them from some of the Fathers, were briefly these:
—That the commission given by Christ to his Apostles, " Go ye into all the world, and preach the Gospel to every creature *," was by Him intended, not, as it is generally understood by orthodox believers in modern times, for his church in every age to the end of the world; but for the
Mark xvi. 15.
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Apostles, or for the Apostles and their immediate successors, alone:
—That the Apostles, having received this command, actually performed and fulfilled it in their own persons; that they went literally into all the world; that the work was then done and finished once for all; that the world was then evangelized; and that nothing of the kind was left to be done in subsequent ages:
—That our Lord's promise of miraculous aid, accompanying the commission ('• These signs shall follow," &c. f) was given for their support and furtherance in the execution of that commission: and, consequently,
—That, as the commission was fully executed in the first ages, the promise was then, also, fully performed and exhausted; no longer stands good; and affords us no authority for expecting, in the present day, any such miracles as are therein enumerated.
Here then, while in some passages of the Reformers miraculous occurrences are explicitly recorded and alleged, the reader will see one reason why, in others, the idea of modern miracles is more or less discouraged. The reader has had before him, in the second chapter,, a passage which shews that this view of the Apostolic commission, as wholly accomplished in the first ages, was not strange to the mind of Augustine. I refer to the citation where he speaks of the " world as having believed, once for all. Yet we saw clearly that Augustine did not deny all miracles, but
Mark xvi. 17, 18.
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alleges one which occurred under his own observation. That the same view was prevalent among the Reformers, may be easily proved by citations from their writings. The rule which I conceive to be generally prevalent is this: That wherever we find a Reformer who appears, in particular expressions, to discourage post-Apostolic miracles, we are sure to find him, in some part of his writings, speaking of the Apostolic commission to preach the Gospel to all the world, as confined, more or less strictly, to the Apostolic age: I mean, that, if he appear to give up the promise, " These signs shall follow them that believe," as applicable to the present age of the church, he has no clear view of the command, in the same application, " Go ye into all the world." And, therefore, expressions apparently unfavourable to miracles, used under such circumstances, cannot be fairly employed against or by those who hold the direction to preach the Gospel to all nations to be still in force. I do not mean to offer the above rule, respecting the Reformers, as one which prevails without a single exception; but hitherto, after some search, I have not met with so much as one.
Connected with this opinion of the Reformers was another, not entirely according with views now generally entertained. The great impression, as many of them supposed, having been made on the world at the beginning, they did not, as we do, expect the Gospel to go on spreading and extending itself from their own time forward to the end, till at length all the world should be converted; but were rather of opinion that the end would
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soon come, without much further extension of evangelical truth; and would come upon a world containing but few believers amongst the multitude of the ungodly. That, under such circumstances, they looked not for further miracles—I mean, for further miracles in aid of the propagation of the truth—is not to be wondered at. But we see, at once, that the view affords no support to those deniers of miracles who regard the commission to evangelize the world as still standing good. They did not expect the miracles, because they thought the work was done: we think that the work still remains to be done, and therefore ought still to be looking for the miracles.
Examples crowd on us. But first, that I may not be misunderstood, let me cite a passage or two from writers, who, instead of rejecting both, miracles and missions, retained both. I do not allege the writers in question as names possessing any great authority; but simply for the purpose of shewing how the two things go together, whether in the way of rejection, or in the way of admission. Grotius, for instance, steadfastly advocates post-Apostolic miracles; and he, also, advocates post-Apostolic efforts for the propagation of the Gospel. Thus, to begin with the latter, he says, speaking of his work on the Truth of Christianity,
" For my design was " (in some verses) " to accomplish a work, useful indeed to all my countrymen, but especially to sailors; in order that, in the tedious leisure of which they have so much at sea, they might rather employ their time to some useful purpose, than, as is the practice with too many, beguile it. Therefore, commencing with the praise of my native land, which, in nautical skill is without a rival, I encouraged them to make use of. this art, as
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a Divine benefit, not merely for .'their own profit, but for the propagation of the true, or, in other words, of the Christian religion: for that the materials to work upon were not wanting; inasmuch as, in their long voyages, they are continually meeting either with Pagans, for example, in China and Guinea; or with Mohammedans, as among the Turks, Persians, and Moors; or with Jews, and those, too, professed enemies of Christianity, in most parts of the world *."
Such were the views of Grotius on the duty of propagating the Gospel. He is for making his seafaring countrymen missionaries both to Jews, Mohammedans, and Pagans. And Grotius, we shall find, "decidedly contends for post- Apostolic miracles. His sentiments are thus given in Poole's Synopsis. After the citations of miraculous testimonies from the Fathers, respecting demoniacal possession and dispossession, already given in a former chapter, the extract thus proceeds:
" But, inasmuch as far later times are full of testimonies to this point, I know not from what motive some persons restrain the gift to the first ages. While I readily grant to such persons, that there was a richer abundance of miracles in order that the foundation of so great a structure might, in spite of the world's power, be laid, I cannot with them perceive why we should believe that this promise of Christ has ceased to be in force. Wherefore,
* " Propositum enim mihi erat omnihui quidem civibus meis, sed prse-cipue bavigantibus, operam navare utlletn, ut in longo illo mntino olio impenderent potius tempus,quam, quod minium multi faciunt, fallerent. Itaque surapto exordio a laud e nostrac gentis, quee navigandi sollertia cecte-ros facile vincat, excitavi eos, ut hac arte, tanquam divino beneficio, non ad suum tantum quantum, sed et ad verts, hoc est, Christiana: religionis propagationem nterentur. Neque enim deesse materiam, cum per lon-ginqua itinera passim incurrerent, aut in Paganos, ut in Sina et Guinea; aut in Mahumetistas, ut sub imperio Turcffi, Versa;, et Pcenorum; turn vero Judaeos, et ipsos jam Cliristianismi professos hostes, dispersos per maxima parteg terrarum orbis."—l)e Veritate. Ed. Hagie, 1724. Some editions, I believe, omit the passage. Is it that the doctrine of Christian Missions was deemed improper for our schools?
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if any one now preach Christ, as He would have himself preached, to the nations that know him not (for miracles are peculiarly intended for such, 1 Cor. xiv. 22), I doubt not that the promise will still be found to stand good: ' for the gifts of God are without repentance' (Rom. xi. 29): but we, whenever the fault lies in our own sloth or unbelief, throw the blame on Him*."
Various instances of miracles, recorded in history, are alleged by Grotius, also, on other passages of Scripture +. Grotius, then, advocating missions, is also an advocate of miracles as their accompaniment. In the concluding sentences of this last citation we have the two, indeed, together.
I now proceed, for the purpose of illustration as before, to quote a Popish writer. First, as to missions.
" Into all the world ++..—As far and as wide as it extends, one into one country, another into another. It was impracticable for the Apostles literally to visit the whole world. But he speaks thus to the Apostles, as also to their helpers and successors, as I have observed on St. Matthew's Gospel §."
Who are meant by a Roman Catholic writer,
" Cum vero multo etiam seriora secula plena sunt testimoniis ejus rei, nescio qua ratione moti quidam id donura ad prima tantum teinpora restringant; quibus ut uberiorem fuisse miraculorum copiam ad jacienda tanti aedificii fundamenta contra vim mundi facile concedo; ita cum illis exspirasse hanc Christi promissionem cur credamus non video. Quare, si quis nunc etiam gentibus Christi ignaris (illifenira proprie miracula inserviunt, 1 Cor. xiv. 22), Christum, ita ut ipse annunciari voluit, an-nunciet, promissionis vim duraturam non dubito. Sunt enim (Greek omitted) , Rom. xi. 29. Sed nos, cujus rei culpa est in nostra ignavia aut diffidentia, id solemug in Deum rejicere."—See Poole's Synopsis, on *Mark xvi. 17.
+ Matt. xvii. 20; Mark xvi. 18. ++ Mark xvi. 15.
§ " In mumdum universcm, quam longelateque patet, aliusin unam, alius in aliam regionem. Fieri non potuit ut Apostoli universum absolute mundum obirent: sed ita Apostolis loquitur, ut et adjutoribus ac succes-soribus eomm, quemadmodum diximus ad Matthoeum."—Lucas Bru-gensis, Ed. Antverp. 1606.
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when he speaks of the successors of the Apostles, I need not say,
Secondly, as to miracles, in connection with missions:
" This is the reason why, as I was saying, miracles, after the time of the martyrs, became rarer. I say rarer, for every age has had its own, according to the appointment and government of Divine Wisdom, and 'the necessity or advantage of the church. Wherefore, even at the present day miracles are not wanting—not only in those newly discovered regions, to which the Gospel is communicated; but also at home, whence, alas! because so little fruit is brought forth, and heresy is so frequent, it is being gradually removed *."
Thus, when writers maintain the duty of propagating the Gospel, and regard the Apostolic commission to that effect as given to the Apostles not for themselves alone but also for their successors, we find them also maintaining the continuance of miracles in the church. Now, on the contrary, let us proceed to other examples; from which it will be plain, that those who are, in particular passages, less decided as to the continuance of miracles, were also less decided as to the application of the Apostolic commission to any ages but the first; so that, either way, the two things go together.
For instance, P. Martyr, in a passage to be hereafter examined more closely. Speaking of
*" Sequentur.....Hac causa est, ob quam, post martyres, quod
dicebam, rariora fuerint miracula: rariora inquam, nulli enim saeculo sua defuerunt, secundumDivinre Sapiential ordinatissimam moderationem, et Ecclesiae sive necessitatem sive utilitatem. Quare nee hodie miracula desunt, non solum in regioivibus illis novis, ad quas evangelium trans-fertur, sed etiam in his nostris, a quibus, ob defectum fructus, et fre-quentes haereses, paulatim aufertur, proh dolor!"
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the miracles comparatively ceasing in the promised land, after they had been granted to the Israelites in the wilderness, he says,
" After the same manner miracles are now also withdrawn, the Gospel having been diffused throughout the whole world*."
(That Martyr did not regard miracles, however, as wholly withdrawn, will be clearly seen hereafter).
So Beza:
" Yet this office " (the Apostolic function) " was not either committed to Peter only, or perpetual in the church of God.+"
In like manner, the words of our Lord. " As my Father hath sent me, even so send I you ++," are interpreted by Beza, in his margin, as applying to the Apostles alone.
So Calvin:
" The purport of the passage is, that they " [the eleven], " by preaching the Gospel every where, should bring all nations to the obedience of faith ; and also, that they should seal and accredit their doctrine with the sign of the Gospel §."
Thus the bringing in of the nations to the obedience of faith, by the preaching of the Gospel, was to be properly the work of the eleven Apostles and of the first ages. No wonder if, with such
* " Eadem ratione miracula nunc quoque sublata sunt, cum evange-lium per universum orbem diffusum est.—On 1 Cor. xii. Ed. Tiguri, 1579.
+ " Neque tamen hoc mumis fuit aut uni Petro demandatum, aut in Ecclesia Dei perpetuum."—Beza's New Testament, Cantab. 1642. Note on Markxvi. 15.
++ John xx. 21.
§ ''Summa autem est, ut Evangelium ubique prfedicando, in fidei obedientiam gentes omnes adducant [undecim discipuli]: deinde ut doc-trtnam suam obsignent ac sanciant Evangelii signo.— Ed. Amstel. 1667.
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views, miracles, in aid of this work, were also limited to the same persons and times.
The same views we may illustrate from Fuller.
" A miracle is a work of God, passing the power of nature ; done for the confirmation of faith on the mission generally of a new ministry." [Having expounded this definition, he goes on, in the next page], " Now that such miracles long since are ceased, appears by the confession of ancient Fathers, and most ingenious" (ingenuous) " Romanists *."
It is clear that the above definition of miracles, as generally intended for the confirmation of a new ministry, is one which tends to limit them to the first ages of the Gospel. But it is equally clear that the definition does not so limit all miracles, but those which attest a new ministry alone.
In the work commonly called Poole's Annotations, a strange mixture of good and bad, we find our Lord's charge to the Apostles, Matt, xxviii. 19, entirely limited to the first ages. " They " (the Apostles) " were first to preach and to baptize amongst the Jews, and then thus to disciple all nations. Pastors and teachers who succeeded the Apostles were not under this obligation, but were to be fixed in churches, gathered, as we learn from the Acts of the Apostles, and the Epistles of the Apostles. They by this commission have authority in any place to preach and baptize, but are not under an obligation to fix no where, but to go up and down preaching in all nations." I am not going to discuss in what sense these views are erroneous, or in what sense correct. It is evi-
*Book VI. p. 330.
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dent, however, that, with such sentiments, it is very natural for the same writer to say, at the end of the note, " What Mark addeth concerning the signs that should follow those that believed, had a particular reference to the times immediately following Christ's ascension into heaven," &c. But this proves nothing as to what his opinion respecting modern miracles would have been, had he believed that the commission to go into all the world, and preach the Gospel to every creature, extended to modern times. .
Some of the Reformers, regarding the command to go into all the world as applying, in its literal sense, to the Apostles only, yet being unwilling to lose all improvement of it as applying also to the time present, use it, in an accommodated sense, as a persuasive against monkery, and as a proof that men should not seclude themselves, but go amongst others, in order to proclaim to them the way of salvation; thus employing a command which respects the ends of the earth, as a rule of conduct within the limits of the visible church. For instance : Melancthon, on John xx. 21, "As my Father hath sent me, even so send I you : "
" Fourthly, we may learn from these words the obligation to minister in the Gospel, and rebuke the opinion of the monks and similar characters, who think it either devotion or wisdom to shun the duties of the public ministry, and hide themselves in retreats, as if they were to lead their life in concealment. But, inasmuch as the Son of God came forth from his secret dwelling-place in order to teach, and to confirm what he taught, in order to be made a sacrifice, and to send his Apostles that they might gather a church out of all nations, though, without great tumults, the object could not be accomplished, he therefore taught
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us also, that, being duly called, we execute our ministry, and hide not ourselves in cells*."
Thus arguing, from the text, against monkery, but not for missions to the heathen, it is no wonder if Melancthon is found, in other places, undecided respecting such miracles as are promised in support of missions.
Connected with this opinion of some of the Reformers, that the work of evangelizing the world was assigned to the Apostles, or to the Apostles and their coadjutors, alone, and was accomplished by them as far as it ever will be accomplished, was their idea, already referred to, (so opposite to ours, that the Gospel will go on spreading till the whole world is converted), that the end would soon come, without any considerable extension of the Gospel, beyond the limits which it had already reached in their own days. Such was the view of Melancthon.
" Let us expect that deliverance, which the very mutations of kingdoms shew to be not far off. Daniel testifies, that when the fourth monarchy is destroyed judgment will come. Ezekiel testifies, that, a little before the last judgment, Gog and Magog (that is, the Scythians) will lay waste the church ; which is what the Turks are now evidently doing; and their rapid progress and great successes shew that the last day is approaching rapidly. The time,
* " Quarto, necessitas serviendi ministerio Evangelii ex hoc dicto dis-cenda est, et taxanda monachorum et similium opinio, qui putant cul-turn Dei aut sapientiam esse, fugere publicam administrationem, et abdere se in latebras, juxta illud, \ade fiiuxrac. Cum autem Filius Dei ex sua arcana sede prodierit, ut doceret, et ederet testimonia doc-trinx, ut fieret victima, et miserit Apostolos, ut ex omnibus gentibus colligeret Ecclesiam, etiamsi hoc sine magnis tumultibus fieri non poterat, ideo nobis quoque prsecepit, ut vocatifungamur ministeriis, nee abdamus nos in latebras.'—Op. Ed. Witteb. 1563. Pars iii. p. 870.
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also, predicted by Elias, is nearly fulfilled, Six thousand years the world, and then destruction*." With these views accorded those of Caspar Peucer, in his dedication of Melancthon's works : " These expressions testify, both that there will be unto the last a church of the elect, and that it will be small, and consisting of a few, who will be despised and depressed +."
This same opinion, that the church of Christ was not to go on gradually increasing to the last, but to be small at the end, will be found in Cartwright, the learned opponent of the Rhemists ++. That persons, then, entertaining such views, had no very ardent expectations of miracles in aid of the further propagation of the Gospel, is not to be wondered at. Yet this by no means proves that they denied all miracles. That the contrary was the fact, will be shewn hereafter.
Thus many expressions of the Reformers, apparently unfavourable to post-Apostolic miracles, may be explained by the views, commonly prevalent among them, on the subject of the Apostolic commission. They thought that the commission, to go forth and preach the Gospel to all nations,
*" Expectemus liberationem, quam ipsse mutationes regnorum significant, non procul abesse. Daniel testatur destructa quarta monarchia venturum judicium. Ezechiel testatur paulo ante extremum judiciutn Gog et Magog (id est, gentes Sythicas) pervastaturos esse ecclesiam, quod jam manifesto faciunt Turci, et celentas cursus eorum, ac magni-tudo successorum, significat accelerare novissimum diem. Et penecom-pletum est tempus preedictum ab Elia, Sex millia roundus, et postea destructio."— Pars ill. p. 7. (On the Gospel for the Second Sunday in Advent.)
+ " Haec dicta testantur, et fore postremo tempore Ecclesiam electo-rum, et fore exiguam et paucorum, qui spreti erunt et abjecti."—Epist. Dedic. ad finem.
++. Confutation of the Rhemists. 1618. On Mark iv. 31.
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was limited, more or less exclusively, to the first ages: and the more strictly they held this doctrine, the less likely would they be to regard miracles, in confirmation of the Gospel, as intended for any subsequent period. They viewed the command, " Go ye into all the world," and the accompanying promise, " These signs shall follow," as connected. And so far they were right. They did not separate Scripture, as the bulk of religious professors now do. They did not regard the command as standing good, but the promise as withdrawn. Their conflict was internal. Their war, with Papal error, lay within the limits of Christendom. Had they been led to look without; had their attention been fixed upon the command to go forth, instead of being withdrawn from it, as it necessarily was, by their struggle with the foe within the camp; had they possessed it as a truth settled in their minds (which we see they did not), that the work of evangelizing the world was not for the Apostles only, but for them and those who came after them to the end of time ; we then probably should have found them equally clear in the assurance, that, for support in this work, miraculous aids were still to be expected at the Lord's hands. And, from all my researches hitherto, I think I may venture to say, that if the opponents of post-Apostolic miracles will shew me any one writer of credit amongst the Reformers, whose writings are of sufficient bulk to afford the means of fairly determining his sentiments, and who views the command to go forth as in any degree standing good, I will undertake to shew, that, in the same
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degree, he maintained or admitted the doctrine of miracles as equally permanent. Thus modern ' professors, maintaining missions and denying miracles, occupy a curious position, and are left quite alone.------I know, I know, that these statements of mine must give them great offense ; and perhaps I shall have to smart for them, even by greater penalties than any that I have incurred already. But depend upon it, my dear friends, you must take miracles and missions together, ere you get right, for they go together: you must accept this truth, you must look at it and like it, you must acknowledge it, you must act upon it, ere you come to stand upon the proper ground. God be thanked for whatever measure of success has attended our missionary endeavours on the present system. Without taking to ourselves the promise, we have attempted to execute the command; and He has graciously owned and blessed the effort. When believers attempt to perform any thing that God commands, even without relying, as they ought, on what he promises, He often acknowledges the attempt by a certain portion of success. But depend upon it— now, bear with me; hear me with patience— depend upon it, that if ever a Missionary Society shall be formed by men of God acknowledging these sentiments; by men free from all new-fangled views, nonsense, and objects of their own ; by men who hold the promise of miraculous aid as belonging to missionary efforts in these days; by men who, holding such principles, will not desert and betray those who avow them, but will themselves avow them, act upon them, and establish
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and conduct the Society according to them ; by men who will thus proceed, steadfastly excluding from the management all those who deny these principles, or who, privately holding them, dissemble ; DEPEND UPON IT, a Society so formed would start with the fairest prospects of a blessing, by which all other societies would soon be eclipsed and thrown into the background; and THAT, in all probability, would prove to be the Society destined to gain the bulk of the success, less or greater, whether amongst Jews or Gentiles, designed for such institutions, up to the period of Christ's second coming.
II. The language of the Reformers, which has been regarded as unfavourable to all miracles, may be accounted for, secondly, by their opposition and hostility to the spurious miracles of Papists and fanatics.
Even such miracles the Reformers do not always deny to have been real, any more than the Fathers do, in speaking of the miracles of heretics in their days : and this is a point on which we shall have more to say hereafter. In speaking, however, on this subject, they do occasionally use language, which we must now notice, in order to shew that it is by no means intended as excluding all miracles.
Thus Calvin writes,—
" But this passage shews to what end we must refer miracles, unless we would pervert them to serve the purposes of delusion; namely, to the furtherance of the Gospel. Whence it follows, that God's holy method and disposition is inverted, if miracles, being detached from the word of God, of which they are the appendages, are
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abused for the "purpose of recommending impious doctrines, or giving a colour to corrupt ordinances *."
It is evident that these words are not directed against miracles, but against the abuse of them.
So Luther, after stating that he desired not visions, dreams, &c, though he had no wish to deny the reality of such communications when made to others :
" For I am actuated by that infinite multitude of illusions, sleights, and impostures, with which, under the Papacy, the world has long been horribly duped by Satan +."
Here he has no intention to deny miracles generally; for afterwards, having observed that Scripture is sufficient, he adds,
" But, as I said, this consideration is for myself alone. I would not venture, in alleging it, to lay down restrictions for others ++."
So again, in exhorting a friend to be particular in investigating a certain miraculous occurrence :
" For, up to this time, I have been wearied with so many deceptions, devices, subtilties, lies, artifices, &c, that I am forced to be on my guard against giving credit to every thing and every body, excepting only what I know to be done and said by myself: such is now the power of the devil, the wickedness of the world, and the effrontery of
*" Docet autem hie locus quorsum referri debeant miracula, nisi ea in perversas corruptelas trahere libeat: nempe, ut Evangelio subserviant. Unde sequitur, sanctum Dei ordinem inverti, si a verbo Dei avulsa (cujus sunt appendices) ad ornandas impias doctrinag, vel fucandos vitiosos cuKus'trahuntur."—Ed. Arastel. 1667. End of Remarks on the words " Sermonem confirmante," Mark xvi. 20.
+ " Moveor enim infinita ilia multitudine illusionum, praestigiarum, imposturarum, quibus mundus horribiliter sub Papatu longo tern pore deceptus est per Satanam."—See his remarks on Joseph's dream, as quoted by Seckendorf, Ed. Francofurti, 1692. Lib. iii.
++. " Sed, ut dixi, haec ratio mihi peculiaris est, qua nihil aliis prse-scribere ausim."
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men. Wherefore be on your guard, and take care" of yourself, lest you also be deceived, and I by you *."..
On the prophecy of Joel, again, Luther appears to deny the extraordinary gifts of the Spirit; but there he is speaking against fanatics, His argument is, that such gifts are needed where there is any new word or revelation; but that fanatics have no such gifts, and therefore the new things which they teach are not to be credited.
To come nearer home, Jewel is found occasionally using very strong language against miracles. But here again we have to do with a writer most decided in his opposition to Popery, and writing with a view to that subject.
Fox is another example. Miraculous occurrences, as we have seen, are admitted and alleged by Fox. Yet Fox is decidedly against the monkish miracles; for example, those of Adelmus +
and those of Dunstan ++. So also, he discountenances the miracles of A. D. 927-933 §; yet, just before, he gives a case as crediting it.
Fuller, again, to come down a little later, whose error in wresting the meaning of Augustine we have already noticed, seems to have been influenced not so much by a desire to deny all miracles, as to expose the false miracles of the Papists. Thus he writes:
" Of false miracles, many broods whereof were hatched in monasteries.—-
* " Nam ego tot fucis, dolis, technis, mendaciis, artibug, &c, hac-tenus sum exagitatus, ut cogar difficilis esse ad credendum omnia et omnibus, nisi quee ego scio me facere et dicere. Tanta est diaboli vis, mundi malitia, et hominum confidentia hodie. Quare vide et prospice tibi, ne quoque fallare, et ego per te fallar."—Letter to Andr. Ebert. See Luthers Briefe. Ed. Berlin, 1828. Fiinfter Theil. pp. 12,13.
+ Acts and Monuments, I. p. 139. ++Ibid. p. 175. § Ibid. p. 165.
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" Such false miracles are reducible to two ranks:
" 1. Reported, but never done.
" 2. Done, but not true miracles, as either the product of nature, art, or satanical machination*."
Concerning all these writers, and others, we shall have to notice, presently, that they record miraculous occurrences; of some, that they actually experienced them, or were even the honoured instruments by which they were accomplished. Such is the fact; but this fact, by a tacit conspiracy pervading centuries, ecclesiastical history has, in these last times of the world, contrived more or less to keep out of sight. And having succeeded in this, she has availed herself of expressions, which would never have been so perverted had the facts been known, to make that be received as a denial of all miraculous grace, which was intended only as a caveat against the spurious miracles of Popery and fanaticism. Considering how Luther had to strive with fanaticism on the one hand, and with Popery on the other, it is no wonder that we find in him but a qualified recognition of post-Apostolic miracles. But here lies the excellency of the Reformers, and their difference from many who pretend to be their successors,— that, denying popish error, they did not so deny it as to reject the truth of which it was the counterfeit. We, on the other hand, have shewn ourselves clumsier craftsmen in theology ; and, in clearing the fabric of its superfluities, have sometimes, too incautiously, removed the stones of the edifice.
* Church History of Britain. London, 1655, p. 332.
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III. The language of the Reformers, on the subject of miracles, may be accounted for, thirdly, by the continual challenges, addressed to them by their opponents, to prove by miracles the truth of their doctrines.
This third consideration is most important, if we would fully understand the language of the Reformers on the subject of miracles. But here there is need of explanation. The case stands thus. The Romanists were constantly calling upon the Reformers to prove, by miracles, the truth of the doctrines which they maintained : alleging, that, as the doctrines were new, they needed miracles in support of them. But observe the godly wisdom and caution generally exhibited by the Reformers in this matter. Had they allowed this claim, they would have stood at once committed by the concession—they would have at once conceded, that which the Romanists assumed, that they taught a NEW doctrine. Consequently, they very properly denied the claim. Their answer was to this effect:—" No. Our doctrines are those of the primitive church; the doctrines of Christ and his Apostles. If therefore you want miracles, we appeal to those which Christ and his Apostles wrought, and which proved the doctrines when they were promulgated. We offer no new doctrines: we do but revive the doctrines then set forth. Our doctrines, then, are proved by all the miracles which they performed ; and, in the way of further proof, you have no right to ask for any others." It stands to reason, that, when asked for miracles upon such grounds, and under such circumstances, this was a wise answer for the
112 THE REFORMERS.
Reformers to give. Observe, the n, the complete mistake, if advantage is taken of such replies to argue that the Reformers acknowledged no miracles whatever. Miracles they certainly did acknowledge, experience, and perform, as we shall presently see: but miracles in attestation of their doctrine, as new, they were not bound to produce; because its being new was the very point which they denied, and their adversaries asserted. There is nothing in the above representation or statement of the case, but what admits of the fullest proof.
First, As to the continual challenges on the part of the Romanists.
Lucas Brugensis, for instance, thus accounts for Calvin's calling in question certain miracles:
"To wit, because his own doctrine is devoid of all miracles ; whereas it had far the greatest need of them, because it was new, and altogether at variance with the doctrine publicly received in the church, throughout all former ages*."
So the Rhemists, again, as quoted by Cartwright, in his " Confutation :"
" If the Jews had not sinned by refusing Christ, in case he had not done greater miracles than any other, then were it a great folly of Catholics to believe Luther's or Calvin's new opinions, without any miracles at all +."
" But, as for heretics, they never can do it" (cast out devils), " nor any other true miracle, to confirm their false faith"++.
" Heretics, that can work no miracles +++."
*" — nimirum, quia ipsius doctrina miraculis omnibus destituitur, quibus tamen longe maxime opus habebat, eo quod nova esset, et a doctrina, superioribus omnibus sseculis publice in Christi ecclesia recepta, prorsus dissentanea."—On Mark xvi. 17.
+ On John xv. 24. + On Matt. xvii. 19. +++ On 1 Thess. ii. 9.
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Secondly, as to the mode of meeting these challenges on the part of the Reformers. For instance, Calvin :
" Whence also it follows, that those persons are guilty of the foulest calumny, who use it as an argument against us that our doctrine is without the support of miracles : as if indeed it were not that very same doctrine which Christ once authenticated by the most abundant evidence *."
. So Cartwright:
" That you may prove yourselves to be an adulterous generation, and Jewish people, which, having had the doctrine that Luther and Calvin taught sealed up with so many miracles done by Christ and his Apostles, yet still ask after signs and wonders, as if the miracles which our Saviour Christ did were in vain, and not sufficient to draw belief unto his doctrine +."
"-----us which make no profession to do miracles, but
content ourselves with the miracles of Christ and his Apostles, as those which are sufficient seals of the doctrine which we teach ++."
To the same effect Fuller :
" When the importunity of Papists presseth us to produce miracles to attest our religion, we return unto them, That ours is an old faith, founded long since on the Scriptures, and we may justly lay claim to all the miracles in the New Testament to be ours, because done in demonstration of that doctrine which we at this day do defend, and are the seals of that Instrument, the writing wherein we desire and endeavour to maintain and practice §."
Thus the Romanists challenged the Reformers to work miracles in support of their doctrine, on
* " Undfe etiam sequitur, putidazn esse eorum calumniara qui doctrinam nostram miraculis destitiii objectant. Quasi vero non eadem ilia sit quara Christus satis superque ohm obsignavit." On Mark xvi. 17.
+ On John xv. 24. ++ On Mark xiii, 22.
§ Church History, book vi. p. 330.
114 THE REFORMERS.
the plea of its being new; while the Reformers replied that it had no novelty in it, and therefore needed no miracles, being sufficiently evidenced by those wrought in the beginning of the Gospel. This was, doubtless, a wise answer; and, indeed, the only answer they could return without committing themselves: but their returning it is no proof that they disowned all miracles, and we shall soon find that they did nothing of the kind. The reader has now seen the three principal causes of the unfavourable language occasionally used by the Reformers on the subject of miracles, and by some mistaken for language unfavourable to all miracles: namely; their peculiar views respecting the Apostolic commission, their hostility to miracles of a spurious character, and the challenges addressed to them by their opponents. Other circumstances might be here pointed out: for example, that Luther occasionally used expressions unfavourable to miracles, with a peculiar reference to himself, as standing on the truth of the Bible, and as finding this sufficient ground, without the aid of miracles : which expressions have been applied in a much larger sense (through neglect of the context), as if he spoke against all miracles:—and again, that he, or other Reformers, may have occasionally spoken of the comparative fewness of miracles in the latter ages of the church; and that they have been represented as speaking as if the age of miracles were past. But on these details we need not dwell. I now go on to the second part of the subject, which will include the examination of the evidence against miracles adduced from the Reformers by Mr. Noel.
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