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 in your presence."(1) He declares that although dreams are chiefly inflicted upon us by demons, yet they are also sent by God, and indeed "almost the greater part of mankind derive their knowledge concerning God from visions."(2) He, elsewhere, states that he himself knows that a brother was severely castigated by a vision the same night on which his slaves had, without his knowledge, done something reprehensible.(3) He narrates as an instance of the continued possession of spiritual charismata by Christians: "There is at this day among us a sister who has the gift of revelations, which she receives in church amidst the solemnities of the Lord's day by ecstasy in the spirit: she converses with angels, and sometimes also with the Lord, and she both hears and sees mysteries (sacramenta), and she reads the hearts of some men, and prescribes medicines to those who are in need."(4) Tertullian goes on to say that, after the people were dismissed from the Church, this sister was in the regular habit of reporting what she had seen, and that most diligent inquiries were made in order to test the truth of her communications;(5) and after narrating a vision of a disembodied soul vouchsafed to her, he states: "This is the vision, God being witness, and the Apostle(1) having foretold that such spiritual gifts should be in the Church."(2) Further on Tertullian relates another story within his own knowledge: "I know the case of a woman, born within the fold of the Church, who was in the prime of life and beauty. After being but once, and only a short time, married, having fallen asleep in peace, in the interval before interment (sp.) when the presbyter began to pray as she was being made ready for burial, at the first breath of prayer she removed her hands from her sides, folded them in the attitude of supplication, and again, when the last rites were over, restored them to their former position."(3) He then mentions another story known amongst them: that a dead body in a cemetery moved itself in order to make room beside it for another body;(4) and then he remarks: "If similar cases are also reported amongst the heathen, we conclude that God displays signs of his power for the consolation of his own people, and as a testimony to others."(5) Again, he mentions cases where Christians had cured persons of demoniacal possession, and adds: "And how many men of position (for we do not speak of the vulgar) have been delivered either from devils or from diseases."(6) Tertullian in the same place refers to the miracle of the "Thundering Legion,"(1) and he exclaims: "When indeed have not droughts been removed by our prayers and fastings."(2) Minucius Felix speaks of the casting out of devils from sick persons by Christians in his own day, as a matter of public notoriety even among Pagans.(3) St. Cyprian echoes the same assertions.(4) He likewise mentions cases of miraculous punishment inflicted upon persons who had lapsed from the Christian faith. One of these, who ascended the Capitol to make denial of Christ, suddenly became dumb after he had spoken the words.(6) Another, a woman, was seized by an unclean spirit even at the baths, and bit with her own teeth the impious tongue which had eaten the idolatrous food, or spoken the words, and she shortly expired in great agony.(6) He likewise maintains that Christians are admonished by God in dreams and by visions, of which he mentions instances.(7) Origen claims for Christians the power still to expel demons, and to heal diseases in the name of Jesus,(8) and he states that he had seen many persons so cured of madness and countless other evils, which could not be otherwise cured by men or devils.(9) Lactantius repeatedly asserts the power of Christians over demons; they make them flee from bodies when they adjure them in the name of God.(10)
Passing over the numerous apocryphal writings of the early centuries of our era, in which many miracles are recorded, we find in the pages of Eusebius narratives of many miraculous occurrences. Many miracles are ascribed to Narcissus, Bishop of Jerusalem, of which Eusebius relates several. Whilst the vigils of the great watch of the Passover were being kept, the oil failed, whereupon Narcissus commanded that water from the neighbouring well should be poured into the lamps. Having prayed over the water, it was changed into