It follows, then, that he judged miracles to be certain proofs of what he taught, and that the Jews were bound to believe him. And as a fact, it was the miracles especially which made the unbelief of the Jews so blameworthy.
There is a reciprocal duty between God and men. We must forgive him this saying: Quid debui. "Accuse me," said God in Isaiah.
God must accomplish his promises, etc.
Men owe it to God to receive the Religion which he sends them. God owes it to men not to lead them into error. Now they would be led into error, if the workers of miracles should announce a doctrine which did not appear visibly false to the light of common sense, and if a greater worker of miracles had not already given warning not to believe in them.
Thus if there were division in the Church, and the Arians, for example, who no less than Catholics said they were founded on Scripture, had worked miracles, and the Catholics had worked none, men had been led into error.
For, as a man, who announces to us the secret things of God is not worthy to be believed on his private testimony, and on that very ground the wicked doubt him; so when a man as a sign of the communion which he has with God raises the dead, foretells the future, moves the seas, heals the sick, there is none so wicked as not to yield, and the incredulity of Pharaoh and the Pharisees is the effect of a supernatural hardening.
When, therefore, we see miracles and doctrine not open to suspicion both on one side, there is no difficulty. But when we see miracles and suspicious doctrine on the same side we must see which is the clearest. Jesus Christ was suspected.
Barjesus was blinded. The power of God is above that of his enemies.
The Jewish exorcists were beaten by devils, who said, "Jesus we know, and Paul we know, but who are ye?"