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it seems difficult to account for the scepticism of those philosophers, who still rejected and derided the doctrine of the resurrection. A noble Grecian had rested on this important ground the whole controversy, and promised Theophilus, Bishop of Antioch, that if he could be gratified with the sight of a single person who had been actually raised from the dead, he would immediately embrace the Christian religion. It is somewhat remarkable, that the prelate of the first eastern church, however anxious for the conversion of his friend, thought proper to decline this fair and reasonable challenge. ^78

[Footnote 73: Notwithstanding the evasions of Dr. Middleton, it is impossible to overlook the clear traces of visions and inspiration, which may be found in the apostolic fathers.

Note: Gibbon should have noticed the distinct and remarkable passage from Chrysostom, quoted by Middleton, (Works, vol. i. p. 105,) in which he affirms the long discontinuance of miracles as a notorious fact. - M.]

[Footnote 74: Irenaeus adv. Haeres. Proem. p.3 Dr. Middleton (Free Inquiry, p. 96, &c.) observes, that as this pretension of all others was the most difficult to support by art, it was the soonest given up. The observation suits his hypothesis.

Note: This passage of Irenaeus contains no allusion to the gift of tongues; it is merely an apology for a rude and unpolished Greek style, which could not be expected from one who passed his life in a remote and barbarous province, and was continually obliged to speak the Celtic language. - M. Note: Except in the life of Pachomius, an Egyptian monk of the fourth century. (see Jortin, Ecc. Hist. i. p. 368, edit. 1805,) and the latter (not earlier) lives of Xavier, there is no claim laid to the gift of tongues since the time of Irenaeus; and of this claim, Xavier's own letters are profoundly silent. See Douglas's Criterion, p. 76 edit. 1807. - M.]

[Footnote 75: Athenagoras in Legatione. Justin Martyr, Cohort. ad Gentes Tertullian advers. Marcionit. l. iv. These descriptions are not very unlike the prophetic fury, for which Cicero (de Divinat.ii. 54) expresses so little reverence.]

[Footnote 76: Tertullian (Apolog. c. 23) throws out a bold defiance to the Pagan magistrates. Of the primitive miracles, the power of exorcising is the only one which has been assumed by Protestants.

Note: But by Protestants neither of the most enlightened ages nor most reasoning minds. - M.]

[Footnote 77: Irenaeus adv. Haereses, l. ii. 56, 57, l. v. c. 6. Mr. Dodwell (Dissertat. ad Irenaeum, ii. 42) concludes, that the second century was still more fertile in miracles than the first.

Note: It is difficult to answer Middleton's objection to this statement of Irenae us: "It is very strange, that from the time of the apostles there is not a single instance of this miracle to be found in the three first centuries; except a single case, slightly intimated in Eusebius, from the Works of Papias; which he seems to rank among the other fabulous stories delivered by that weak man." Middleton, Works, vol. i. p. 59. Bp. Douglas (Criterion, p 389) would consider Irenaeus to speak of what had "been performed formerly." not in his own time. - M.]

[Footnote 78: Theophilus ad Autolycum, l. i. p. 345. Edit. Benedictin. Paris, 1742.

Note: A candid sceptic might discern some impropriety in the Bishop being called upon to perform a miracle on demand. - M.]

The miracles of the primitive church, after obtaining the sanction of ages, have been lately attacked in a very free and ingenious inquiry, ^79 which, though it has met with the most favorable reception from the public, appears to have excited a general scandal among the divines of our own as well as of the other Protestant churches of Europe. ^80 Our different sentiments on this subject will be much less influenced by any particular arguments, than by our habits of study and reflection; and, above all, by the degree of evidence which we have accustomed ourselves to require for the proof of a miraculous event. The duty of an historian does not call