venture to produce an instance of a particular miracle. Those who followed them were less scrupulous, and proceeded to invent miracles; very different indeed in circumstances and character from the miracles of the Gospel, yet readily believed by men who were not disposed nicely to examine into the evidence of facts which they wished to be true. The success of the first attempts naturally encouraged others to practise similar impositions upon the credulity of mankind. In every succeeding age miracles multiplied in number, and increased in extravagance; till at length, 13 by their frequency, they lost all title to the name, since they could no longer be considered as deviations from the ordinary course of nature.

But to return to Tertullian. The only specific instances which he mentions, of the exercise of supernatural powers, relate to the exorcism of dæmons. He is contending in the Apology, that the gods of the heathen are no other than dæmons; of which assertion he offers the following proof. Bring, he says, before your tribunals a man possessed with a dæmon: the evil spirit, if commanded by a Christian, will speak and confess himself a dæmon. In like

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manner produce a person supposed to be inspired by one of your deities: he too will not dare to give a false reply to a Christian, but will confess that his inspiration proceeds from a dæmon." In the 15 Tract de Spectaculis, we find a story of a female who went to the theatre, and returned possessed by a dæmon. The unclean spirit, when asked by the exorcist how he dared to assault a Christian, replied "I was justified in so doing, for I found her on my own ground 16" Surely if miraculous powers still subsisted in the Church, the writings of Tertullian would have supplied some less equivocal instances of their exercise.

Gibbon 17 has animadverted on the evasions of Middleton respecting the clear traces of visions, to be found in the Apostolic Fathers.

15 Nam et exemplum accidit, Domino teste, ejus mulieris quæ theatrum adiit et inde cum dæmonio rediit. Itaque in exorcismo quum oneraretur immundus Spiritus quod ausus esset fidelem adgredi. "Constanter et justissimè quidem, inquit, feci: in meo eam inveni," c. 26.

16 See also the Tract ad Scapulam, c. 4. Nam et cujusdam notarius, quum a dæmone præcipitaretur, liberatus est; et quorundam propinquus et puerulus. Et quanti honesti viri, de vulgaribus enim non dicimus, aut a dæmoniis aut valetudinibus remediati sunt! In the Tract de Exhortatione Castitatis, c. 12. sub fine, is a story of a man who married a second wife under the idea that she was barren; but she proved pregnant; preternaturally, as our author would insinuate. See also two stories in the Tract de Animâ, c. 51. Chap. xv. note 71.

17

Yet it appears to me that Middleton might have admitted their existence, without any detriment to the main position of his Essay. His object was to prove, that after the Apostolic age, no standing power of working miracles existed in the Church-that there was no regular succession of favored individuals upon whom God conferred supernatural powers, which they could exercise for the benefit of the Church of Christ, whenever their judgement, guided by the influence of the Holy Spirit, told them that it was expedient so to do. This position is perfectly compatible with the belief that God still revealed himself in dreams to pious members of the Church, for their especial comfort and instruction. The distinction between the two cases has been expressly pointed out by Middleton himself. When, however, we examine the visions recorded in Tertullian's writings, we shall feel great difficulty in believing that they were revelations from heaven. 18 He mentions a Christian female to whom visions were frequently vouchsafed in the time of divine service. They related for the most part to points which had formed the subject of previous discussion. On one occasion, a question having arisen respecting the soul, it was exhibited to her in a corporeal state.

18 De Animâ, c. 9.

21

He 1 tells another story of a female, who saw in a dream a linen cloth, on which was inscribed, with accompanying expressions of reprobation, the name of an actor whom she had heard that very day at the theatre: Tertullian adds, that she did not survive the dream five days. 20 An unfortunate man, whose servants, on the occasion of some public rejoicing, had, without his knowledge, suspended garlands over his doors, was for this involuntary offence, severely chastised in a vision: and a female, who had somewhat too liberally displayed her person, was thus addressed by an angel in a dream, Cervices, quasi applauderet, verberans: "Elegantes, inquit, cervices, et merito nudæ." It should be observed, that all these visions are introduced in confirmation of some opinion for which Tertullian is at the time contending. His enthusiastic temper readily discovered in them indications of a Divine Origin; the unprejudiced reader will probably come to a different conclusion.

But though miraculous gifts might have ceased in the Church, the Almighty might still interpose for its protection, and for the

19 De Spectaculis, c. 26.

20 De Idololatriâ, c. 15.

21 De Virginibus velandis, c. 17.

advancement of its interests, by especial and visible manifestations of his power. An instance of such interposition is recorded in the writings of Tertullian, which is generally known by the name of the Miracle of the Thundering Legion. He asserts in 22 the Apology, as well as in 23 the Address to Scapula, that Marcus Antoninus became a protector of the Christians, because during his expedition into Germany, he together with his army was preserved from perishing with thirst by a seasonable shower of rain, procured by the prayers of his Christian soldiers. In support of his assertion, he appeals to a Letter of the Emperor, in which the deliverance of the army was ascribed to this cause; he does not, however, affirm that he had himself seen the letter. The story has been repeated by subsequent writers; and has received, as might be expected, considerable additions in the transmission. 24 Not only were the Roman soldiers preserved by the seasonable shower, but the army of the enemy was de

22 At nos e contrario edimus protectorem, si literæ M. Aurelii gravissimi imperatoris requirantur, quibus illam Germanicam sitim Christianorum forte militum precationibus impetrato imbri discussam contestatur, c. 5.

23 Marcus quoque Aurelius in Germanicâ expeditione, Christianorum militum orationibus ad Deum factis, imbres in siti illâ impetravit, c. 4.

24 Hist. Eccl. Eusebii, L. v. c. 5.