be shewn, that their words, from whence this inference is drawn, signify nothing more than the ordinary gifts of the spirit-faith, charity, &c., which they constantly extol as things wonderful and admirable, and the peculiar gifts of God; and that what has been considered as a proof of their possession of prophetic knowledge was, in fact, nothing beyond the effect of common prudence and foresight.

The existence of such pretensions, however, after a lapse of fifty or sixty years, is not denied. Justin Martyr and Irenæus unequivocally assert that prophetical gifts and miraculous powers were prevalent among those "who were truly disciples of Jesus." To these succeed a host of holy men, equally positive upon the point in question. Theophilus, Tertullian, Minutius Felix, Origen, and Cyprian mention, as well known and even common-place events, the expulsion of evil spirits, visions, direct communication with angels, and even with the Deity himself, and the cure of every variety of bodily and mental disorder. Dr. Middleton closes this first article with a remark or two which his view of the subject seems naturally to suggest. "The silence of all the apostolic writers on the subject of these gifts must dispose us to conclude, that in those days they were actually withdrawn." And if this conclusion be thought to have any weight in it,-which we do not think it has, inasmuch as the evidence from which it is deduced, is only negative at most, and by no means clear,

"the pretended revival of them, after a cessation of forty or fifty years, and the confident attestation of them by all succeeding fathers, cannot fail of infusing a suspicion of some fiction in the case. For if they did really cease for so long an interval, and at a time when the Christian cause seemed to want them the most, as being then deprived of its first and ablest champions,, the apostles, we cannot conceive any reason why they should afterwards be revived, when the church, without any such help, had been gathering more and more strength all that while, by its own natural force." P. 19.

That they were fictitious, is inferred not only from their nature, but from the manner also in which the supposed power was exercised.

Under the second head, in which the character of the actual performers of these miracles is considered, it is remarked,

"That none of the venerable saints (the fathers) have any where affirmed, that either they themselves, or the apostolic fathers before them, were endued with any power of working miracles, but declare only in general, that such power were actually subsisting in these days, and openly exerted in the Church.'

P. 22.

So far, indeed, from any particular claim being laid to them by the Church, Origen alluding to the casting out of devils, expressly says, "that it was performed generally by laymen."

"Here again we see," says Dr. Middleton, "a dispensation of theirs, ascribed to God, quite different from that which we meet with in the New Testament. For in those days the power of working miracles was committed to none but the Apostles, and to a few of the most eminent of the other disciples, who were particularly commissioned to propagate the Gospel, and preside in the Church of Christ : but, upon the pretended revival of the same powers, in the following ages, we find the administration of them committed, not to those who were entrusted with the government of the Church;-not to the successors of the Apostles, to the bishops, the martyrs, or the principal champions of the Christian cause; but to boys, to women, and above all to private and obscure laymen, not only of an inferior, but sometimes also (St. Chrysostom says di' avaiar,) of a bad character."

Hence there is great reason, as Dr. Middleton observes, to suspect that there was some original fraud in the case, which imposed upon " the credulity of the pious fathers, whose strong prejudices and ardent zeal for the interest of Christ, would dispose them to embrace, without examination, whatever seemed to promote so good a cause."

The following charge is made to appear still more weighty, when, in the third place, the particular characters of the several fathers is considered, on whose testimony the credit of these wonderful narratives depends: and here, indeed, were we to enter with Dr. Middleton into a full detail of the fanciful rhapsodies, of the foolish conceits, the untenable and inconsistent doctrines of which the writings of the fathers furnish but too many instances, the task would be painful and unsatisfactory; but we are willing to admit, that in perusing the early Christian works, we find abundant cause for regret and blame. We need not, therefore, display the passages which darken their otherwise fair fame, and appear, it must be allowed, somewhat more than "spots upon a vestal robe."

The belief in a sensual millennium,-the divine character and authority of the Sibylline books,-the more than Platonic intercourse between angels and the inhabitants of our lower sphere, formed a part of the creed of Justin Martyr. His ignorance of languages and customs led him into mistakes, which upon any other subject might be styled ludicrous.

Irenæus follows, as he is exhibited, pretty much, it is true, in the same train, exciting the same feelings for his lamentable weakness and want of common penetration.

VOL. I. NO, II.

E e

These two fathers Dr. Middleton has chiefly selected, for the purpose of illustrating this part of his design, as being "the earliest who have left any considerable works behind them," and as being "the first, likewise, in credit and authority with succeeding ages, on the account of their piety, learning, and abilities."

From all that Dr. Middleton has collected, in support of his argument, he infers,

"That if a gross absurdity of opinions, and the belief of things impossible, be the proof of a weak mind; if expositions of the Scriptures, void of reason and common sense, betray a great want of judgment, then we may justly charge these defects upon these ancient fathers; from whose foolish reasoning, both in religion and morality, whole books have been compiled."

The fourth section contains a sad picture, for even a sketch of which we have not room, of folly and fanaticism, of belief in preposterous miracles and visions upon the most frivolous occasions, and of instances of exaggeration and misrepresentation, from which, Dr. Middleton asserts, it is too evident that the suffering and laborious promulgators of the Gospel did not "scruple to propagate any fiction how gross soever, which served to promote the interest either of Christianity in general, or of any particular rite or doctrine which they were desirous to recommend. And this it is," adds Dr. Middleton, "which in reality has done more hurt and discredit to religion than all the attacks of its open adversaries."

In the fifth section, Dr. Middleton enumerates the following "most plausible objections" to his theory, subjoining, what he conceives, a refutation of each respectively. The first objection is," that by the character" he has "given of the ancient fathers, the authority of the books of the New Testament, which were transmitted to us through their hands, will be rendered precarious and uncertain." The Second," That all suspicion of fraud, in the case of the primitive miracles, seems to be precluded, by that public appeal and challenge which the Christian apologists make to their enemies the heathens, to come and see with their own eyes the reality of the facts which they attest." The Third, "That no suspicion of craft can be reasonably entertained against persons of so exalted a piety, who exposed themselves to persecution, and even to martyrdom, in confirmation of the truth of what they taught." The Fourth, "That to reject the unanimous testimony of the fathers, in their reports of the primitive miracles, will destroy the faith and credit of all history."

That some of these objections to ranking the Fathers among not only the most credulous, but the most wickedly deceitful of the human race, have less weight than others, there is no doubt; but that they have not any force, is by no means made out in so convincing a manner as might be expected. Dr. Middleton assures us, that "if the facts and testimonies which obliged" him to embrace the opinion he vindicates "should not have the same force, nor suggest the same reflections to others," he should "neither be surprised nor concerned at it; for it is every man's right to judge for himself."

We have expressed our firm persuasion, that it is not necessary, in order to subvert the claim of the Roman Catholics to a continued succession of miraculous powers in their church, to prove that no true miracles were wrought after the apostolic age; that the silence of the immediate successors of the Apostles, respecting miracles, does not demonstrate their cessation;—and that the acknowledged fact of those writers, who are denominated "the fathers," having left many incredible tales on record, as true narratives, does not forbid the belief that signs and wonders were granted to the oppressed and struggling Church, during its infant state, to confirm the Word. No one, perhaps, will deny that the fathers, taken as a class, were credulous; too ready, like most other men, to believe what they wished to be true. Few will hesitate to allow, that their zeal and enthusiasm, in their most holy cause, often led them into error, and sometimes degenerated into fanaticism; but there appears to us as much reason to doubt their piety and selfdevotion, as their veracity in relating what they received for authentic tradition from others, or saw, whether they were deceived or not, with their own eyes. We shall, perhaps, be called prejudiced and bigoted: be it so we are not hasty to divest ourselves of strong impressions in favour of men, who though they were but men, subject to all the infirmities of which we are conscious, could live irreproachable, and die heroically, and leave behind them such monuments of faith, fidelity, and perseverance, and as their works have been esteemed by most of the wisest and best of those who have succeeded to their sacred office. We have delivered our sentiments under an obvious disadvantage-that of having no room for a full justification of them; but we shall be satisfied if we have thrown a check in the way of our readers, and prevented their heedless concurrence with Dr. Middleton's views. Before they decide, let them read more of the fathers than Dr. Middleton's extracts. Let them not rely on our recommenda

tion only, but hear what Daille, the stiff opponent of the authority of these writers, says.

"As for the fathers, we ought to read them carefully and heedfully; and especially without any prejudication on either side; searching their writings for their opinions, and not for our own: arguing negatively, concerning those things which we find not in them, rather than affirmatively; that is to say, holding all those articles for suspected, which are not found in them, it being a thing altogether improbable, that these worthies of the Church were ignorant of any of the necessary and principal points of faith; but yet not presently receiving, for an infallible truth, whatsoever is found in them; forasmuch as, being but men, though saints, they may sometimes have erred, either out of pure ignorance, or else perhaps out of passion, which they have not been always wholly free from; as appeareth clearly by those books of theirs which are left us."

Having much exceeded our assigned limit, we must take leave of Dr. Middleton's volume, without noticing, as we could have wished, his "Letter from Rome."

The Protestant's Companion; or a seasonable Preservative against the Errors, Corruptions, and unfounded Claims, of a superstitious and idolatrous Church with a Chapter respectfully addressed to our Governors, and another to the Clergy. By the REV. CHARLES DAUBENY, LL.D. Archdeacon of Sarum. 8vo. Pp. 408. London. Rivingtons. 1824.

THIS volume is put forth by its much respected and indefatigable author, with a view to obviate any ill effects that might arise from the circulation of a work, entitled, "A Defence of the Christian Religion during the last thirteen Centuries ;" and published by a Mr. Baines, a Bishop of the Romish Church, resident at Bath. We have one, and but one, objection of any moment, to make against the style of this last valuable addition to the list of books, for which our Church is indebted (in every sense of the word) to the sound principles, independent spirit, and great industry of Archdeacon Daubeny. Whatever of a more trifling nature, we might wish altered or omitted, arises, almost inevitably, out of that very character of the work against which we are inclined to except. The Archdeacon's long services, and indisputable merits, entitle him to consideration,