n fulfilled. The only example
of a prediction actually given in the narrative is the dream of his
burning pillow, which suggested to him that he would undergo
martyrdom by fire. But what more natural than this presentiment,
when persecution was raging around him and fire was a common
instrument of death? I need not stop here to discuss how far a
prescience may be vouchsafed to God's saints. Even 'old experience'
is found to be gifted with 'something like prophetic strain.' It is
sufficient to say here again that it would be difficult to point to
a single authentic biography of any Christian hero--certainly of any
Christian hero of the early centuries--of whom some incident at
least as remarkable as this prophecy, if prophecy it can be called,
is not recorded. Pontius, the disciple and biographer of Cyprian,
relates a similar intimation which preceded the martyrdom of his
master, and adds: 'Quid hac revelatione manifestius? quid hac
dignatione felicius? ante illi praedicta sunt omnia quaecunque
postmodum subsecuta sunt.' (_Vit. et Pass. Cypr._ 12, 13)" [156:1]

I am the more anxious to quote this extract from a work, written
long after the essays on _Supernatural Religion_, as it presents
Dr. Lightfoot in a very different light, and gives me an opportunity
of congratulating him on the apparent progress of his thought towards
freedom which it exhibits. I quite agree with him that the presence of
supernatural or superstitious elements is no evidence against the
authenticity of an early Christian writing, but the promptitude with
which he sets these aside as interpolations, or explains them away into
naturalism, is worthy of Professor Huxley. He now understands, without
doubt, the reason why I demand such clear and conclusive evidence of
miracles, and why I refuse to accept such narratives upon anonymous and
insufficient testimony. In fact, he cannot complain that I feel bound to
explain all alleged miraculous occurrences precisely in the way of which
he has set me so good an example, and that, whilst feeling nothing but
very sympathetic appreciation of the emotion which stimulated the
imagination and devout reverence of early Christians to such mistakes,
I resolutely refuse to believe their pious aberrations.

VIII.

CONCLUSIONS.

We have seen that Divine Revelation could only be necessary or
conceivable for the purpose of communicating to us som