Evangel and the truth, are not at liberty to allow such signs, which take place for the corroboration of the Evangel, to pass unnoticed. What matters it that those who neither know, nor desire to know, the Evangel do not recognise it as a sign, or even take it for the devil’s work?”[450] The use of an argument so puerile, and Luther’s confident assumption of an extraordinary interference of Divine Omnipotence suspending the laws of nature (which is what a miracle amounts to), all this could only arouse painful surprise in the minds of those of his readers who were faithful to the Church. Luther was here the victim of a mystical delusion only to be accounted for by his dominant idea of his relation to God and the Church. When, in the same work, he goes on to tell his readers that: “God has certainly wrought many similar signs during the last three years, which shall be described in due season”; or that he merely recounted Florentina’s escape to Count Mansfeld as “a special warning from God” against the nunneries, which “God had made manifest in their own country,” we see still more plainly the extent and depth of his pseudo-mystical views concerning the miracles wrought on behalf of his Evangel. Concerning his own ability to work miracles, he is reticent and cautious. It is true that, to those who are ready to believe in him, he confidently promises God’s wonderful intervention should the need arise; the miraculous power, so far as it concerns himself, he represents, however, as bound by a wise economy, and, also, by his own desire of working merely through the Word. It should be noted of the statements to be quoted that they betray no trace of having been made in a jesting or rhetorical mood, but are, on the contrary, in the nature of theological arguments. In 1537, he declared: “I have frequently said that I never desired God to grant me the grace of working miracles, but rejoice that it is given to me to hold fast to the Word of God and to work with it; otherwise they would soon be saying: ‘The devil works through him.’” For, as the Jews behaved towards Christ, “so also do our adversaries, the Papists, behave towards us. Whatever we do is wrong in their eyes; they are annoyed at us and scandalised and say: The devil made this people. But they shall have no sign from us.” All that Christ said to the Jews was: “Destroy this temple,” that is, Me and My teaching; I shall nevertheless rise again. “What else can we reply to our foes, the Papists?... Destroy the temple if you will, it shall nevertheless be raised up again in order that the Gospel may remain in the Christian Church.”[451]—The great miracle required of Christ was merely deferred, He performed it by His actual resurrection from the dead. What sign such as this was it in Luther’s power to promise?