It is objected that the multitude is credulous; that it likes the
marvellous, and should not be exposed to believe untruths. But credulity
is far less dangerous than incredulity; the one admits of cure much
easier than the other; the former, in proper limits, may be very useful,
the latter engenders nothing but evil. Some one has said, that the
love of the marvellous is the ancient malady of mankind; it would,
perhaps, be more accurate to say, that it is a remainder of their
original greatness; and that, being created to witness the marvels of
the Divinity, they are impelled, by an interior impulse, to believe
whatsoever seems to them to approach to them, until such, time as their
visions shall be fully gratified. This impulse only becomes a malady
when it receives wonderful things which are absurd, or without any
foundation. Aversion from the marvellous, which has its origin in the
weakness of a mind oppressed by sin, is a much greater malady, and may
have most dangerous consequences, in a wholly marvellous religion which
we must love. These marvels are displeasing in pious narratives, where
they are fully proved, and they are sought for in theatrical
compositions, where they are mere fictions: the distinction is
dishonorable to Christians. Finally, as to the falsehood: What risk
does the pious multitude run, in believing the miracles of the Lives
of the Saints? They find nothing in them which is not proved, or worthy
of belief; nothing but what may very prudently be believed; nothing
but what is edifying; and this, according to St. Augustine, is a
sufficient guarantee from falling into any dangerous credulity.

We should be very dangerously credulous, if we put our faith in false
and deceitful miracles, which only tend to seduce the mind, and corrupt
our belief. We are warned in the Gospel, that "there shall arise false
christs and false prophets, and shall show great signs and wonders,
insomuch as to deceive (if it be possible) even the elect;" and St.