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[webster72n]

non poterat facere.201 And yet he promises them the sign of Jonah, the
great and wonderful miracle of his resurrection.

Nisi videritis, non creditis.202 He does not blame them for not believing
unless there are miracles, but for not believing unless they are themselves
spectators of them.

Antichrist in signis mendacibus,203 says Saint Paul, II Thess. 2.

Secundum operationem Satanae, in seductione iis qui pereunt eo quod
charitatem veritatis non receperunt ut salvi fierent, ideo mittet illis Deus
optationes erroris ut credant mendacio.204

As in the passage of Moses: Tentat enim vos Deus, utrum diligatis eum.205

Ecce praedixi vobis: vos ergo videte.206

843. Here is not the country of truth. She wanders unknown amongst men. God
has covered her with a veil, which leaves her unrecognised by those who do
not hear her voice. Room is opened for blasphemy, even against the truths
that are at least very likely. If the truths of the Gospel are published,
the contrary is published too, and the questions are obscured, so that the
people cannot distinguish. And they ask, "What have you to make you believed
rather than others? What sign do you give? You have only words, and so have
we. If you had miracles, good and well." That doctrine ought to be supported
by miracles is a truth, which they misuse in order to revile doctrine. And
if miracles happen, it is said that miracles are not enough without
doctrine and this is another truth, which they misuse in order to revile
miracles.

Jesus Christ cured the man born blind and performed a number of miracles on
the Sabbath day. In this way He blinded the Pharisees, who said that
miracles must be judged by doctrine.

"We have Moses: but, as for this fellow, we know not from whence he is." It
is wonderful that you know not whence He is, and yet He does such miracles.

Jesus Christ spoke neither against God, nor against Moses.

Antichrist and the false prophets, foretold by both Testaments, will speak
openly ag

 

[Mike M]

trouble they have gone through in seeking
salvation and how far it exceeds all earthly pleasures. Some express
much of the sense which these spiritual views give them of the vanity of
earthly enjoyments, how mean and worthless all these things appear to
them.

Many, while their minds have been filled with spiritual delights, have
as it were forgot their food their bodily appetite has failed, while
their minds have been entertained with meat to eat that others knew not
of. The light and comfort which some of them enjoy, give a new relish to
their common blessings, and cause all things about them to appear as it
were beautiful, sweet, and pleasant. All things abroad, the sun, moon,
and stars, the clouds and sky, the heavens and earth, appear as it were
with a divine glory and sweetness upon them. Though this joy includes in
it a delightful sense of the safety of their own state, yet frequently,
in times of their highest spiritual entertainment, this seems not to be
the chief object of their fixed thought and meditation.

 

[webster72n]

that, the
substance of the bread being changed, and being consubstantial with that of
the body of our Lord, Jesus Christ is therein really present. That is one
truth. Another is that this Sacrament is also a type of the cross and of
glory, and a commemoration of the two. That is the Catholic faith, which
comprehends these two truths which seem opposed.

The heresy of to-day, not conceiving that this Sacrament contains at the
same time both the presence of Jesus Christ and a type of Him, and that it
is a sacrifice and a commemoration of a sacrifice, believes that neither of
these truths can be admitted without excluding the other for this reason.

They fasten to this point alone, that this Sacrament is typical and in this
they are not heretics. They think that we exclude this truth hence it comes
that they raise so many objections to us out of the passages of the Fathers
which assert it. Finally, they deny the presence and in this they are
heretics.

3rd example: Indulgences.

The shortest way, therefore, to prevent heresies is to instruct in all
truths and the surest way to refute them is to declare them all. For what
will the heretics say?

In order to know whether an opinion is a Father's...

863. All err the more dangerously, as they each follow a truth. Their fault
is not in following a falsehood, but in not following another truth.

864. Truth is so obscure in these times, and falsehood so established, that,
unless we love the truth, we cannot know it.

865. If there is ever a time in which we must make professio