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

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 is rash, and, what is more, it is dangerous.
Whoever denies what the Fathers of the Church attest as having seen, or having been authentically informed of, must conclude that they were either very credulous, or deceived the people. To refuse to believe the