Much less therefore do
the wicked.

_On the contrary,_ The Apostle says (1 Cor. 13:2): "If I should have
all faith, so that I could remove mountains, and have not charity, I
am nothing." Now whosoever has not charity is wicked, because "this
gift alone of the Holy Ghost distinguishes the children of the
kingdom from the children of perdition," as Augustine says (De Trin.
xv, 18). Therefore it would seem that even the wicked can work
miracles.

_I answer that,_ Some miracles are not true but imaginary deeds,
because they delude man by the appearance of that which is not; while
others are true deeds, yet they have not the character of a true
miracle, because they are done by the power of some natural cause.
Both of these can be done by the demons, as stated above (A. 1, ad 2).

True miracles cannot be wrought save by the power of God, because God
works them for man's benefit, and this in two ways: in one way for
the confirmation of truth declared, in another way in proof of a
person's holiness, which God desires to propose as an example of
virtue. In the first way miracles can be wrought by any one who
preaches the true faith and calls upon Christ's name, as even the
wicked do sometimes. In this way even the wicked can work miracles.
Hence Jerome commenting on Matt. 7:22, "Have not we prophesied in Thy
name?" says: "Sometimes prophesying, the working of miracles, and the
casting out of demons are accorded not to the merit of those who do
these things, but to the invoking of Christ's name, that men may
honor God, by invoking Whom such great miracles are wrought."

In the second way miracles are not wrought except by the saints,
since it is in proof of their holiness that miracles are wrought
during their lifetime or after death, either by themselves or by
others. For we read (Acts 19:11, 12) that "God wrought by the hand of
Paul . . . miracles" and "even there were brought from his body to
the sick, handkerchiefs . . . and the diseases departed from them."
In this way indeed there is nothing to prevent a sinner from working
miracles by invoking a saint; but the miracle is ascribed not to him,
but to the one in proof of whose holiness such things are done.

Reply Obj. 1: As stated above (Q. 83, A. 16) when we were treating of
prayer, the prayer of impetration relies not on merit but on God's
mercy, which extends even to the wicked, wherefore the prayers even
of sinners are sometimes granted by God. Hence Augustine sa