time will equally afford a just matter of surprise. They still supported
their pretensions after they had lost their power. Credulity performed
the office of faith; fanaticism was permitted to assume the language of
inspiration, and the effects of accident or contrivance were ascribed
to supernatural causes. The recent experience of genuine miracles should
have instructed the Christian world in the ways of Providence, and
habituated their eye (if we may use a very inadequate expression) to the
style of the divine artist. Should the most skilful painter of modern
Italy presume to decorate his feeble imitations with the name of Raphael
or of Correggio, the insolent fraud would be soon discovered, and
indignantly rejected.

Whatever opinion may be entertained of the miracles of the primitive
church since the time of the apostles, this unresisting softness of
temper, so conspicuous among the believers of the second and third
centuries, proved of some accidental benefit to the cause of truth and
religion. In modern times, a latent and even involuntary scepticism
adheres to the most pious dispositions. Their admission of supernatural
truths is much less an active consent than a cold and passive
acquiescence. Accustomed long since to observe and to respect the
variable order of Nature, our reason, or at least our imagination, is
not sufficiently prepared to sustain the visible action of the Deity.
But, in the first ages of Christianity, the situation of mankind was
extremely different. The most curious, or the most credulous, among the
Pagans, were often persuaded to enter into a society which asserted an
actual claim of miraculous powers. The primitive Christians perpetually
trod on mystic ground, and their minds were exercised by the habits of
believing the most extraordinary events. They felt, or they fancied,
that on every side they were incessantly assaulted by daemons, comforted
by visions, instructed by prophecy, and surprisingly delivered from
danger, sickness, and from death itself, by the supplications of the
church. The real or imaginary prodigies, of which they so frequently
conceived themselves to be the objects, the instruments, or the
spectators, very happily disposed them to adopt with the same ease,
but with far greater justice, the authentic wonders of the evangelic
history; and thus miracles that exceeded not the measure of their own
experience, inspired them with the most lively assurance of mysteries
which