Most fruitful [and] learned co[m]mentaries of Doctor Peter Martyr Vermil Florentine, professor of divinity,…Most fruitfull [and] learned co[m]mentaries of Doctor Peter Martir Vermil Florentine, professor of deuinitie,…

I think it good now to return to examine the last part of our definition, wherein it was said, that miracles are therefore done to establish faith. And that seemeth to be very much against this particle, that we ought not lightly to give credit unto miracles, forasmuch as they may show occasion of erring. And there hence is derived no sure kind of argument, but an argument very dangerous. And that is proved by many places. First the Lord saith in the .24. chapter of Math. that the false prophets in the latter time shall by signs so deceive men, that if it were possible even the very elect should be deceived, which self same sentence Paul to the Thessal. more amply prosecuted. By the book of Exodus also we learn that we may not believe signs. For the sorcerers of Pharaoh did for a little space work the same signs which Moses did. In Deutr. also it is commaū dead that we must not believe a prophet, although he work signs, if he move us to idolatry. Wherefore seeing miracles may be wrought, aswell for the defending of false doctrine,¹ as for true, they ought not to be counted mete to confirm faith. Yea and Augustine in his 10. book de civitate dei the .16. chapt. writeth: If angels require sacrifices to be offered unto them, and work signs: and contrariwise, if other shall testify that we must sacrifice only unto God, and yet working no miracles: we must believe them and not the other. The same Augustine contra Faustum de Manichaeis sayth:² Signs ye work none, whereby we should believe you, yea and although ye should work them, yet should we not believe you. Wherefore we must know that miracles in very deed are not sufficient to confirm faith: for it is before all things needful to judge of that doctrine, which is brought: and that by the testimony of the holy scriptures, wherewith if it do agree, we must believe it even without signs. But if miracles be added, the believers are still the more established: and they which yet have not believed, are made at the least more attentive, and the way to believe is opened unto them

I thinke it good nowe to returne to examine the laste parte of our difinicion, wherin it was sayd, that miracles are therfore done to establish fayth. And that seemeth to be very much against this particle, that we ought not lightly to geue credite vnto miracles, forasmuch as they may shew occasion of erring. And ther hence is deriued no sure kind of argument, but an argument very daungerous. And that is proued by manye places. First the Lorde sayth in the .24. chapter of Math. that the false prophetes in the latter time shall by sygnes so deceiue men, that if it were possible euen the very electe should be deceiued, which selfe same sentence Paul to ye Thessal. more amply prosecuted. By the boke of Exodus also we learne that we may not beleue signes. For the sorcerers of Pharao did for a little space worke the same signes which Moses did. In Deutr. also it is commaū ded that we must not beleue a prophet, although he worke signes, if he moue vs to idolatry. Wherfore seing miracles may be wrought, aswel for the defending of false doctrine,