The Protestantism of the Reformation gave us the same devil as Catholicism, but took away the tools to fight him.
The belief that miracles (I will quibble over this term, but will use it briefly as a way to identify unexpected and unexplained events) and the charismata of the early church has ceased is called cessationism.
The belief that the charismata—the supernatural gifts of the apostolic church—ceased with or very soon after the days of the apostles.
Cessationism was the common belief of the churches of the Reformation, but in time a new theory arose. This theory postulated that the charismata continued in the church into the third century, until about the time of Constantine, after which they gradually dwindled. The fullest exposition of the classic Protestant position, and the most trenchant criticism of the idea of the retention of the charismata by the church, or of their restoration to it, was produced by the Princeton theologian B. B. Warfield in a series of lectures that he delivered at Columbia Theological Seminary, South Carolina in 1917. These were later published as Counterfeit Miracles.
While I remain skeptical (and more than skeptical, actually) in all such professions of power of the unseen realm, the disbelief in the power to tame the unseen realm derives not from Scripture, but from the propensity of the Protestant Reformers to read into Scripture strong anti-Catholic biases. This is why we get the Catholic Church as the Great Babylon, among other various pointedly anti-Catholic doctrines, almost immediately after the Reformation begins.
One of the things I have found among Pentecostals is the belief that somehow the 20th century gave rise to something that the early church had forgotten. Yet, those who study Catholic and Orthodox history understand and know full-well that what the Pentecostals thought to rediscover (either through so latter-rain motif or some idea of an eschatological capstone) through the renewed “outpouring of the Holy Spirit” was already occurring in the oldest communions via the mystics and other stories of miracles.
I find it rather ironic that when we read that one of the reasons cessationism is considered valid is that the Church (today) simply does not witness miracles. Yet, we have witnesses plenty throughout both the East and the West, well before the Azusa revival and the various American “prophetic” movements. One might say that the American Church no longer sees miracles rather than the Church universal. Whether this are true or simply cultural tales, who am I to judge? I can only say that the Church universal claims to witness the same miracles in the New Testament and has in every age and place since the Apostles. Cessationism, on the other hand, has confined the “church” to a specific group of Protestants who would refuse, I believe, to validate the Resurrection if they thought it was a “Catholic” idea.
I could give you a listing of the various Church Fathers and their views on the charismata, but I guess for me, while I pray the rosary, acknowledge a deep and abiding presence that transcends myself, pray to the saints, and experience a communal presence at various times like none other, I can no longer — as a Christian — remain a cessationist. I will be skeptical always, but I believe we need to move beyond this isolating cessationism that suggests there is no witness of God in the Body of Christ and, if nothing else, embrace the mystery, myth, and moment as believers, skeptical or fully committed believers.