subdivided, first among the Apostles, and then amongst the ever-multiplying members of the Church, until by sub-division it became virtually extinct, leaving as a substitute "the standing wonder of a Church."(1) This, of course, is not argument, but merely the Archbishop's fanciful explanation of a serious difficulty. The fact is, however, that the Gospel miracles were preceded and accompanied by others of the same type, and we may here merely mention exorcism of demons, and the miraculous cure of disease, as popular instances; they were also followed by a long succession of others, quite as well authenticated, whose occurrence only became less frequent in proportion as the diffusion of knowledge dispelled popular credulity. Even at the present day a stray miracle is from time to time reported in outlying districts, where the ignorance and superstition which formerly produced so abundant a growth of them are not yet entirely dispelled.
Papias of Hierapolis narrates a wonderful story, according to Eusebius, which he had heard from the daughters of the Apostle Philip, who lived at the same time in Hierapolis: "For he relates that a dead man was restored to life in his day."(2) Justin Martyr, speaking of his own time, frequently asserts that Christians still receive the gift of healing, of foreknowledge, and of prophecy,(3) and he points out to the Roman Senate as a fact happening under their own observation, that many demoniacs throughout all the world [——]—] and in their own city have
been healed and are healed, many of the Christian' men among is [——]—] exorcising them in the name of Jesus Christ, subduing and expelling the possessing demons out of the man, although all the other exorcists with incantations and spells had failed to do so.(1) Theophilus of Antioch likewise states that to his day demons are exorcised.(2) Irenæus in the clearest manner claims for the Church of his time the continued possession of the Divine [——]—] He contrasts the miracles of the followers of Simon and Carpocrates, which he ascribes to magical illusions, with those of Christians. "For they can neither give sight to the blind," he continues, "nor to the deaf hearing, nor cast out all demons, but only those introduced by themselves, if they can even do that; nor heal the sick, the lame, the paralytic, nor those afflicted in other parts of the body, as has been often done in regard to bodily infirmity.... But so far are they from raising the
dead,—as the Lord raised them and the Apostles by prayer, and as frequently in the brotherhood, when the whole Church in a place made supplication with much fasting and prayer, the spirit of the dead was constrained to return, and the man was freely restored in answer to the prayers of the saints—that they do not believe this can possibly be done."(3) Canon
Mozley, who desires for the purpose of his argument to weaken the evidence of patristic belief in the continuance of miracles, says regarding this last passage on raising the dead:—"But the reference is so vague that it possesses but little weight as testimony."(1) We should be sorry to think that the vice, which seems at present to characterize the Church to which Dr. Mozley belongs, of making simple language mean anything or nothing just as any one happens to wish, should be introduced into critical or historical studies. The language of Irenæus is vague only in so far as specific detailed instances are not given of the miracles referred to; but no language could be more definite or explicit to express the meaning of Irenæus, namely, the assertion that the prayers of Christian communities had frequently restored the dead to life. Eusebius, who quotes the passage, and who has preserved to us the original Greek, clearly recognized this. He says, when making the quotations: "In the second book of the same work he (Irenæus) testifies that up to his time tokens of Divine and miraculous power remained in some Churches,"(2) In the next chapter Irenæus further says:—"On which account, also, his true disciples receiving grace from him, work (miracles) in his name for the benefit of the rest of mankind, according to the gift received from him by each of them. For some do certainly and truly [——]—] cast out demons, so that frequently those very men who have thus been cleansed from the evil spirits both
believe and are now in the church. And some have foreknowledge of future occurrences, and visions, and prophetic utterances. Others heal the sick by the imposition of hands and make them whole. Indeed, as we have already stated, even the dead have been raised up, and have remained with us for many years. And what more shall I say? It is not possible to state the number of the gifts which the Church throughout the world has received from God in the name of Jesus Christ, crucified under Pontius Pilate, and which she each day employs for the benefit of the heathen," &c.(1)
Tertullian speaks with the most perfect assurance of miracles occurring in his day, and of the power of healing and of casting out devils still possessed by Christians. In one place, for iustance, after asserting the power which they have generally over demons, so that if a person possessed by a devil be brought before one of the Roman tribunals, a follower of Christ can at once compel the wicked spirit within him to confess that he is a demon, even if he had before asserted himself to be a God, he proceeds to say: "So at our touch and breathing, violently affected by the contemplation and representation of those fires (of hell) they (demons) also depart at our command out of bodies, reluctant and complaining, and put to shame