133. The effect of miracles on the good and on the evil differs, however. The good do not desire miracles, but believe those in the Word. If they hear of some miracle, they regard it only as a slight indication confirming their faith; for they draw their thought from the Word and thus from the Lord, and not from a miracle. It is different with the evil. They can be driven and compelled, of course, to belief, to worship, too, and to piety, but only for a little while. For their evils are enclosed, and the lusts of those evils and the enjoyments of the lusts continually press against the outward worship and piety; and in order that the evils may come out of their confinement and burst forth, the wicked ponder the miracle, finally call it ridiculous and a ruse or a natural phenomenon, and so return to their evils. One who returns to his evils after having worshiped profanes the truths and goods of worship, and the lot of profaners after death is the worst of all fates. They are meant by the Lord's words in Matthew (12:43-45) about those whose last state is worse than the first. Besides, if miracles were to be done for those who have no faith from the miracles in the Word, they would have to be done constantly and before their eyes. It may be plain from all this why miracles are not done at this day. 134. (ii) No one is reformed by visions or by communication with the dead, for they coerce. Visions are of two kinds, divine and diabolic. Divine visions are effected by representations in heaven; diabolic by magic in hell. There are also phantasmal visions, which are illusions of an estranged mind. Divine visions, produced as we said by representative things in heaven, are such as the prophets had who at the time were not in the body but in the spirit, for visions cannot appear to anyone in bodily wakefulness. When these came to the prophets, therefore, it is remarked that they were "in the spirit," as is plain from the following: Ezekiel said, The Spirit picked me up and carried me to Chaldea to the captivity in a vision of God, in the spirit of God; so the vision rose over me which I saw (11:1, 24). Again that the Spirit bore him between earth and heaven and brought him to Jerusalem in visions of God (8:3, 4). He was likewise in visions of God or in the spirit when he saw four beasts which were cherubim (1 and 10). So, too, when he saw a new temple and a new earth, and an angel measuring them (40-48 ). That he was in "visions of God" then, he says at 40:2, 26, and that he was "in the spirit" at 43:5. [2] Zechariah was in a similar state when he saw a horseman among myrtle trees (1:8 ff) four horns (1:18) and a man with a measuring line in his hand (2:1-3 ff ) a candlestick and two olive trees (4:1 ff) a flying roll and an ephah (5:1, 6) four chariots coming out between two mountains, and horses (8:1 ff). In a like state was Daniel when he saw four beasts coming up from the sea (7:1 ff ) a combat between a ram and a he-goat (8:1 ff).