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them.

And thus, in regard to their prophets, they had all those reasons which we
have for refusing to believe the workers of miracles.

And yet they were very sinful in rejecting the prophets and Jesus Christ
because of their miracles; and they would not have been culpable, if they
had not seen the miracles. Nisi fecissem... peccatum non haberent.[179]
Therefore all belief rests upon miracles.

Prophecy is not called miracle; as Saint John speaks of the first miracle in
Cana and then of what Jesus Christ says to the woman of Samaria, when He
reveals to her all her hidden life. Then He heals the centurion's son; and
Saint John calls this "the second miracle."

809. The combinations of miracles.

810. The second miracle can suppose the first, but the first cannot suppose
the second.

811. Had it not been for the miracles, there would have been no sin in not
believing in Jesus Christ.

812. "I should not be a Christian, but for the miracles," said Saint
Augustine.

813. Miracles.--How I hate those who make men doubt of miracles! Montaigne
speaks of them as he should in two places. In one, we see how careful he is;
and yet, in the other, he believes and makes sport of unbelievers.

However it may be, the Church is without proofs if they are right.

814. Montaigne against miracles.

Montaigne for miracles.

815. It is not possible to have a reasonable belief against miracles.

816. Unbelievers the most credulous. They believe the miracles of Vespasian,
in order not to believe those of Moses.

817. Title: How it happens that men believe so many liars, who say that they
have seen miracles, and do not believe any of those who say that they have
secrets to make men immortal, or restore youth to them.--Having considered
how it happens that so great credence is given to so many impostors, who say
they have remedies, often to the length of men putting their lives into
their hands, it has appear