he claim of speaking in the power and name of the Holy
Spirit, on the other, played a _role_ in the early Church; and further
to shew how they nearly died out among the laity, but continued to live
among the clergy and the monks, and how, even among the laity, there
were again and again sporadic outbreaks of them. The material which the
first three centuries present is very great. Only a few may be mentioned
here: Ignat. ad. Rom. VII. 2; ad. Philad. VII; ad Eph. XX. 1, etc.; 1
Clem. LXIII. 2; Martyr. Polyc.; Acta Perpet. et Felic; Tertull de animo
XLVII.; "Major paene vis hominum e visionibus deum discunt." Orig. c.
Celsum. i. 46: [Greek: polloi hosperei akontes proseleluthasi
christianismo, pneumatos tinos trepsantos ... kai phantasiosantos autous
hupar e onar] (even Arnobius was ostensibly led to Christianity by a
dream). Cyprian makes the most extensive use of dreams, visions, etc.,
in his letters, see for example Ep. XI. 3-5; XVI. 4 ("praeter nocturnas
visiones per dies quoque impletur apud nos spiritu sancto puerorum
innocens aetas, quae in ecstasi videt," etc.); XXXIX. 1; LXVI 10 (very
interesting: "quamquam sciam somnia ridicula et visiones ineptas
quibusdam videri, sed utique illis, qui malunt contra sacerdotes credere
quam sacerdoti, sed nihil mirum, quando de Joseph fratres sui dixerunt:
ecce somniator ille," etc.). One who took part in the baptismal
controversy in the great Synod of Carthage writes, "secundum motum animi
mei et spiritus sancti." The enthusiastic element was always evoked with
special power in times of persecution, as the genuine African
martyrdoms, from the second half of the third century, specially shew.
Cf. especially the passio Jacobi, Mariani, etc. But where the enthusiasm
was not convenient it was called, as in the case of the Montanists,
daemonic. Even Constantine operated with dreams and visions of Christ
(see his Vita).]

[Footnote 54: As to the first, the recently discovered "Teaching of the
Apostles" in its first moral part, shews a great affinity with the moral
philosophy which was set up by Alexandrian Jews and put before the Greek
world as that which had been revealed: see Massebieau, L'enseignement
des XII. Apotres, Paris, 1884, and in the Journal "Le Temoignage," 7
Febr. 1885. Usener, in his Preface to the Ges. Abhandl. Jacob Bernays',
which he edited, 1885, p.v.f., has, independently of Massebieau, pointed
out the relationship of chapters 1-5 of the "Teaching of the Apostles"