The Life and Legends of Saint Francis of Assisi | Page 5

as prisoners in our hands, and tremble as so
many slaves. We interrogate them, and in your presence they declare
what they are; they cannot dissemble the impostures which they make
use of to deceive you."
Such are the miracles which many of God's servants operated in the
second and third centuries, and which cannot be called in question.
How many different kinds are recorded in subsequent times by St. Basil,
and by St. Gregory of Nyssa, in the life of St. Gregory Thaumaturgus;
by St. Athanasius in the life of St. Anthony; by Sulpicius Severus, in
the life of St. Martin; by St. Chrysostom, St. Jerome, St. Ambrose, St.
Augustine, St. Paulinus, in many parts of their works; by Theodoret, in
his religious history; by Pope St. Gregory, in his dialogues; by St.
Hilary of Arles, St. Ouen, and very many others worthy of credit!
These saintly and learned Bishops, Avitus, Metropolitan of Vienne,
Stephen of Lyons, Eon of Arles, conferring with the Arians, in presence
of Gondebauld, King of the Burgundians, after having proved the
consubstantiality of the Word, by the testimony of the Scripture, and by

powerful arguments, offered to give additional proof thereof by
miracles, if the heretics would promise to acquiesce in consequence;
and quoted the example of St. Remigius, Apostle of the French, who
was then living, and setting up the faith on the ruins of idolatry by a
multitude of prodigies.
The miracles operated by means of relics are neither less well
authenticated, nor less celebrated; they were known to the whole world.
St. Augustine was an eyewitness of them; being at Milan when St.
Ambrose discovered, by means of a revelation, the spot where the
bodies of SS. Gervasius and Protasius reposed. He saw a great many
miracles performed in Africa by the relics of St. Stephen, of which he
makes mention in his book of the City of God, written for the
confutation of the most learned of the pagans, wherein he says that, to
quote only those operated in the Dioceses of Calame and Hippo,
several books would not suffice. Nicetius, Bishop of Treves, writing to
Clodosvinda, or Glotinda, Queen of the Lombards, to exhort her to
solicit the conversion of King Alboin, her husband, advised her to
make use of the visible miracles which were operated at the tomb of St
Martin, and by the invocation of St. Germanus, St. Hilary, St. Lupus, St.
Remigius, and St. Medardus. They were so evident, that the heretics
dared not call them in question, and could not deprive them of their
splendor. God made use of these for the conversion of kings, and of the
entire nations.
In all ages after the six first centuries, the prodigies of the Lives of the
Saints are noticed by numerous authors of all countries, whose talents,
learning, probity, holiness, and dignity, render them respectable to the
most searching critics. They are supported by incontrovertible evidence,
by juridical depositions, by authentic acts, and by splendid monuments
which have been erected to their memory by bishops, princes,
magistrates, cities and kingdoms to perpetuate the recollections of these
splendid achievements. We find that the saints have made numerous
predictions, which have been justified by the event; and that, either
moved by the Spirit of God, or compelled by obedience, they have
admitted the supernatural operations which they felt in their souls.
Finally, the prodigies which are found in the Lives of the Saints have
always been considered as indubitable facts amongst the faithful; the
Church recognizes them, and they form one of the objects of their piety

and devotion; no one is placed in the catalogue of saints whose sanctity
has not been attested from heaven, by means of miracles; and she takes
such rigorous precautions, and carries their strictness so far, that,
according to all human prudence, it is impossible she should be
deceived.
We now ask whether it can be permitted to think and to say that such
facts are absolutely false, and should only be looked upon as fables
unworthy of credence? In such case it would be necessary to abrogate
the rule judiciously and universally received in the world, that facts
which have nothing incredible in themselves are not to be controverted
when duly proved; it would be also necessary to refuse credence to all
that is related in sacred and profane history; to lay down as a maxim to
believe nothing but what we see, and to refuse to receive the testimony
of the honorable people with whom we live. Now, this is what is
requisite to prove and convince every man of good sense that the
prejudice against the miracles of the Lives of the Saints is quite
unreasonable; but this does not point out its quality sufficiently; it is
senseless and ridiculous, it