of the saints, it is because they do not make use of the light they
have received, and do not reason deductively; they have only sought
to gratify their curiosity, or to gain credit for their discoveries;
and do not some of them lose themselves in their speculations, and
become impious, even so as to recognize no other God than nature itself?

In the third place, faith in the great mysteries of religion must
incline us to believe in the wonders we read in the Lives of the Saints.
Are we, then, not called upon to say to those whose prejudices we
oppose: "As you belong to the society of the faithful, you not only
believe that three Persons make only one God; that the Son of God was
made man; that the dead shall rise again; but also, that Jesus Christ
becomes every day present on our altars, under the species of bread
and wine, at the words of consecration; and you believe all the other
astonishing wonders that are proposed to you in our holy religion:
why, then, do you find such repugnance in believing those of the Lives
of the Saints, which are far inferior to the former"?

It is useless to say in answer, that these last are only based on human
testimony, which we are not obliged to receive; that the mysteries are
propounded to us by Divine authority, to which we are bound to submit;
for this is not the question before us. We only compare one wonder
with another, and we maintain that the belief in the one should
facilitate the belief in the other. In fact, if we believe with a firm
and unshaken faith what God, in His goodness, has been pleased to
effect for the salvation of all men, and what He continues daily to
effect in the Eucharist; may we not easily convince ourselves that He
may have given extraordinary marks of His affection for his most
faithful servants?