A termination was at length put to the persecution of the Church of Milan by an occurrence of a very different nature from any which take place in these days. And since such events as I am to mention do not occur now, we are apt to argue, not very logically, that they did not occur then. I conceive this to be the main objection which will be felt against the following narrative. Miracles never took place then, because we do not see reason to believe that they take place now. But it should be recollected, that if there are no miracles at present, neither are there at present any martyrs. Might we not as cogently argue that no martyrdoms took place then, because no martyrdoms take place now? And might not St. Ambrose and his brethren have as reasonably disbelieved the possible existence of parsonages and pony carriages in the nineteenth century, as we the existence of martyrs and miracles in the primitive age? Perhaps miracles and martyrs go together. Now the account which is to follow does indeed relate to miracles, but then it relates to martyrs also.
Another objection which may be more reasonably urged against the narrative is this: that in the fourth century there were many miraculous tales which even Fathers of the Church believed, but which no one of any way of thinking believes now. It will be argued, that because some miracles are alleged which did not really take place, that therefore none which are alleged took place either. But I am disposed to reason just the contrary way. Pretences to revelation make it probable that there is a true Revelation; pretences to miracles make it probable that there are real ones; falsehood is the mockery of truth; false Christs argue a true Christ; a shadow implies a substance. If it be replied that the Scripture miracles are these true miracles, and that it is they, and none other but they, none after them, which suggested the counterfeit; I ask in turn, if so, what becomes of the original objection, that no miracles are true, because some are false? If this be so, the Scripture miracles are to be believed as little as those after them; and this is the very plea which infidels have urged. No; it is not reasonable to limit the scope of an argument according to the exigency of our particular conclusions; we have no leave to apply the argument for miracles only to the first century, and that against miracles only to the fourth. If forgery in some miracles proves forgery in all, this tells against the first as well as against the fourth century; if forgery in some argues truth in others, this avails for the fourth as well as for the first.
And I will add, that even credulousness on other occasions does not necessarily disqualify a person's evidence for a particular alleged miracle; for the sight of one true miracle could not but dispose a man to believe others readily, nay, too readily, that is, would make him what is called credulous.
Now let these remarks be kept in mind while I go on to describe the alleged occurrence which has led to them. I know of no direct objection to it in particular, viewed in itself; the main objections are such antecedent considerations as I have been noticing. on original] But if Elisha's bones restored a dead man to life, I know of no antecedent reason why the relics of Gervasius and Protasius should not, as in the instance to be considered, have given sight to the blind.
2.
The circumstances were these:—St. Ambrose, at the juncture of affairs which I have described in the foregoing pages, was proceeding to the dedication of a certain church at Milan, which remains there to this day, with the name of "St. Ambrose the Greater;" and was urged by the people to bury relics of martyrs under the altar, as he had lately done in the case of the Basilica of the Apostles. This was according to the usage of those times, desirous thereby both of honouring those who had braved death for Christ's sake, and of hallowing religious places with the mortal instruments of their triumph. Ambrose in consequence gave orders to open the ground in the church of St. Nabor, as a spot likely to have been the burying-place of martyrs during the heathen persecutions.
Augustine, who was in Milan at the time, alleges that Ambrose was directed in his search by a dream. Ambrose himself is evidently reserved on the subject in his letter to his sister, though he was accustomed to make her his confidant in his ecclesiastical proceedings; he only speaks of his heart having burnt within him in presage of what was to happen. The digging commenced, and in due time two skeletons were discovered, of great size, perfect, and disposed in an orderly way; the head of each, however, separated from the body, and a quantity of blood about. That they were the remains of martyrs, none could reasonably doubt; and their names were ascertained to be Gervasius and Protasius; how, it does not appear, but certainly it was not so alleged on any traditionary information or for any popular object, since they proved to be quite new names to the Church of the day, though some elderly men at length recollected hearing them in former years. Nor is it wonderful that these saints should have been forgotten, considering the number of the Apostolic martyrs, among whom Gervasius and Protasius appear to have a place.
It seems to have been usual in that day to verify the genuineness of relics by bringing some of the energumeni, or possessed with devils, to them. Such afflicted persons were present with St. Ambrose during the search; and, before the service for exorcism commenced, one of them gave the well-known signs of horror and distress which were customarily excited by the presence of what had been the tabernacle of divine grace.
The skeletons were raised and transported to the neighbouring church of St. Fausta. The next day, June 18th, on which they were to be conveyed to their destination, a vast concourse of people attended the procession. This was the moment chosen by Divine Providence to give, as it were, signal to His Church, that, though years passed on, He was still what He had been from the beginning, a living and a faithful God, wonder-working as in the lifetime of the Apostles, and true to His word as spoken by His prophets unto a thousand generations. There was in Milan a man of middle age, well known in the place, by name Severus, who, having become blind, had given up his trade, and was now supported by charitable persons. Being told the cause of the shoutings in the streets, he persuaded his guide to lead him to the sacred relics. He came near; he touched the cloth which covered them; and he regained his sight immediately.
This relation deserves our special notice from its distinct miraculousness and its circumstantial character; but numerous other miracles are stated to have followed. Various diseases were cured and demoniacs dispossessed by the touch of the holy bodies or their envelopments.