the Bible miracles. Science, therefore, affirms their actual occurrence."
8. The Testimony of Miracles.—The Savior's promise in a former day (Mark 16:17–18), as in the present dispensation (Doc. and Cov. 84:65–73), is definite, to the effect that specified gifts of the Spirit are to follow the believer as signs of divine favor. The possession and exercize of such gifts may be taken therefore as essential features of the Church of Christ. Nevertheless we are not justified in regarding the evidence of miracles as infallible testimony of authority from heaven; on the other hand, the scriptures furnish abundant proof that spiritual powers of the baser sort have wrought miracles, and will continue so to do, to the deceiving of many who lack discernment. If miracles be accepted as infallible evidence of godly power, the magicians of Egypt, through the wonders which they accomplished in opposition to the ordained plan for Israel's deliverance, have as good a claim to our respect as has Moses (Exo. 7:11). John the Revelator saw in vision a wicked power working miracles, and thereby deceiving many; doing great wonders, even bringing fire from heaven (Rev. 13:11–18). Again, he saw three unclean spirits, whom he knew to be "the spirits of devils working miracles" (Rev. 16:13–14). Consider, in connection with this, the prediction made by the Savior:—There shall arise false Christs, and false prophets, and shall show great signs and wonders, insomuch that, if it were possible, they shall deceive the very elect (Matt. 24:24). The invalidity of miracles as a proof of righteousness is indicated in an utterance of Jesus Christ regarding the events of the great judgment:—"Many will say to me in that day, Lord, Lord, have we not prophesied in thy name? and in thy name have cast out devils? and in thy name done many wonderful works? And then will I profess unto them, I never knew you; depart from me, ye that work iniquity" (Matt. 7:22–23). The Jews, to whom these teachings were addressed, knew that wonders could be wrought by evil powers; for they charged Christ with working miracles by the authority of Beelzebub the prince of devils (Matt. 12:22–30; Mark 3:22; Luke 11:15).—From the author's The Articles of Faith, xii:25, 26.
FOOTNOTES:
309. Luke 3:4.
310. John 1:21; compare Mal. 4:5. Note 1, end of chapter.
311. Deut. 18:15, 18; see page 45 herein.
312. John 1:22, 23; compare Isa. 40:3.
313. John 1:25–27.
314. John 1:29–31.
315. John 1:32, 34; also verses 35, 36. Note 2, end of chapter.
316. Note 3, end of chapter.
317. John 1:35–51.
318. Note 4, end of chapter.
319. The name thus given was afterward confirmed, with accompaniments of promise; Matt. 16:18.
320. To the apostles the Lord said on a subsequent occasion: "Ye have not chosen me, but I have chosen you" (John 15:16; see also 6:70).
321. A favorite situation for rest, meditation, and study; 1 Kings 4:25; Micah 4:4.
322. Acts 7:56; Rev. 1:13; 14:14.
323. Job 25:6; Psalms 144:3; 146:3; see also 8:4 and compare Heb. 2:6–9.
324. Ezek. 2:1, 3, 6, 8; 3:1, 3, 4; 4:1; etc.
325. Dan. 7:13.
326. Doc. and Cov. 27:11; 78:15, 16; 107:54–57; 116.
327. Doc. and Cov. 49:6; 58:65; 65:5; 122:8. Observe that in modern revelation the title is used only as applying to the Christ in His resurrected and glorified state.
328. Note 5, end of chapter.
329. Page 38.
330. P. of G.P., Moses 6:57; 7:35; see also 7:24, 47, 54, 56, 59, 65. Observe that Satan addressed Moses as "son of man" in a blasphemous attempt to coerce Moses into worshiping him by emphasizing the mortal weakness and inferiority of the man in contrast with his own false pretension of godship. (Moses 1:12.)
331. John 2:1–11.
332. "The address 'Woman' was so respectful that it might be and was, addressed to the queenliest."—(Farrar, "The Life of Christ," p. 134.)
333. John 19:26.
334. On a few occasions Jesus used the address "Woman" in a general way: Matt. 15:28; Luke 13:12; John 4:21; 8:10; etc.
335. Note 6, end of chapter.
336. John 2:11.
337. The absence of all false austerity and outward show of abnormal abstinence in His life furnished an imagined excuse for unfounded charges of excess, through which He was said to be a glutton and a winebibber. (Matt. 11:19; Luke 7:34.)
338. Matt. 7:22; 11:20; 12:38; 16:1; 24:24; Mark 6:14; Luke 10:13; John 2:18; 7:21; 10:25; 14:11; Acts 6:8; 8:6; 14:3; 19:11; Rom. 15:19; Rev. 13:13; etc.
339. John 10:41; Matt. 11:9.
340. For example Zechariah and Malachi.
341. Exo. 3:20; 4:1–9. Note 8, end of chapter.
342. Note 7, end of chapter.
CHAPTER