[165] philosophers in a laborious work has recorded all the great phenomena of nature, earthquakes, meteors, comets, and eclipses, which his indefatigable curiosity could collect. Both the one and the other have omitted to mention the greatest phenomenon to which the mortal eye has been witness since the creation of the globe.” How “shall we excuse the supine inattention of the pagan and philosophic world to those evidences which were presented by the hand of Omnipotence, not to their reason, but to their senses?” Again, if every believer is convinced of the reality of miracles, every reasonable man is convinced of their cessation. Yet every age bears testimony to miracles, and the testimony seems no less respectable than that of the preceding generation. When did they cease? How was it that the generation which saw the last genuine miracles performed could not distinguish them from the impostures which followed? Had men so soon forgotten “the style of the divine artist”? The inference is that genuine and spurious miracles are indistinguishable. But the credulity or “softness of temper” among early believers was beneficial to the cause of truth and religion. “In modern times, a latent and even involuntary scepticism adheres to the most pious dispositions. Their [166] 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 invariable order of nature, our reason, or at least our imagination, is not sufficiently prepared to sustain the visible action of the Deity.” Gibbon had not the advantage of the minute critical labours which in the following century were expended on his sources of information, but his masterly exposure of the conventional history of the early Church remains in many of its most important points perfectly valid to-day. I suspect that his artillery has produced more effect on intelligent minds in subsequent generations than the archery of Voltaire. For his book became indispensable as the great history of the Middle Ages; the most orthodox could not do without it; and the poison must have often worked. We have seen how theological controversy in the first half of the eighteenth century had turned on the question whether the revealed religion was consistent and compatible with natural religion. The deistic attacks, on this line, were almost exhausted by the middle of the century, and the orthodox thought that they had been satisfactorily answered. But it was not enough to show that the revelation