Some, like Tertullian, listened; but the Church, as a whole, was frightened at the excesses of their enthusiasm and probably, as a result, prophecy became more than ever suspect. Irenaeus, it is true, mentions amongst the Divine gifts still given to Christians in his day, that some have the knowledge of things to come, as also visions and prophetic communications (Eus. v. § 7), but this certainly does not imply any frequent and general gift like that in the early church of Corinth. His contemporary Alcibiades, indeed, writes a book to demonstrate the impropriety of a prophet's speaking in ecstasy, which Apollinaris abridged (Eus. v. § 17). The good bishop of Hierapolis was very earnest in his attack against the Montanists: "They will never be able to show," he writes, "that any in the Old or New Testament were thus violently agitated and carried away in spirit. Neither will they be able to boast that Agabus or Judas or Silas or the daughters of Phillip or Ammia, in Philadelphia, or Quadratus or others, that do not belong to them, ever acted in this way." It is very significant that the latest examples of eminent prophets in the Church here named, are Quadratus and Ammia. Ammia appears to be unknown to Eusebius, who alludes to her in this chapter as "one Ammia," but Quadratus he has mentioned in a previous book as a prophet contemporary with Ignatius, in these words: "Of those that flourished in these times Quadratus is said to have been distinguished for his prophetical gifts. There [p.46] were many others also noted in these times who held the first rank in the apostolic succession." (iii. § 37); whether this Quadratus is to be identified with the philosopher who wrote an apology for Christianity to Hadrian (iv.§ 3) is uncertain.