The numerous poor, who had been relieved by the liberality of Ambrose, embraced the fair occasion of signalizing their zeal and gratitude; and as the patience of the multitude might have been exhausted by the length and uniformity of nocturnal vigils, he prudently introduced into the church of Milan the useful institution of a loud and regular psalmody.

While he maintained this arduous contest, he was instructed, by a dream, to open the earth in a place where the remains of two martyrs, Gervasius and Protasius, [67] had been deposited above three hundred years.

Immediately under the pavement of the church two perfect skeletons were found, [68] with the heads separated from their bodies, and a plentiful effusion of blood.
The holy relics were presented, in solemn pomp, to the veneration of the people; and every circumstance of this fortunate discovery was admirably adapted to promote the designs of Ambrose.

The bones of the martyrs, their blood, their garments, were supposed to contain a healing power; and the praeternatural influence was communicated to the most distant objects, without losing any part of its original virtue.

The extraordinary cure of a blind man, [69] and the reluctant confessions of several daemoniacs, appeared to justify the faith and sanctity of Ambrose; and the truth of those miracles is attested by Ambrose himself, by his secretary Paulinus, and by his proselyte, the celebrated Augustin, who, at that time, professed the art of rhetoric in Milan.
The reason of the present age may possibly approve the incredulity of Justina and her Arian court; who derided the theatrical representations which were exhibited by the contrivance, and at the expense, of the archbishop.